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Harvard College Library - 


FROM THE GIFT OF 
MRS. JOHN C. BANCROFT 


IN MEMORY OF HER HUSBAND 


JOHN CHANDLER BANCROFT 
(Class of 1854) 








ーー 


we 


a2) 





Tzanami. 


4 


ANGLE 
a? 
Le ら NAS 








TRANSACTIONS AND PROCEEDINGS 


OF 


THE JAPAN SOCIETY, LONDON. 


SUPPLEMENT I. 


7 
NIHONGI 
Chronicles of Japany from the Earliest Times to 4./. 697. 


TRANSLATED FROM THE ORIGINAI. CHINESE AND JAPANESE 


『 1 W. G. ‘AST ON,,C.M.G. 
7 Honorary Meniber her of the Hon Sartety, &c. 
VOLUME; T. 


LONDON, 1896. 
PUBLISHED FOR THE SOCIETY BY 
KEGAN PAUL, TRENCH, TRUBNER & CO., LIMITED, 
PATERNOSTER HOUSE, CIEARING CROSS ROAD, W.C. 
[Al Rights Reserved.] 





PREFACE. 


THE chief object of preparing this translation of the standard 
native history of Ancient Japan, known as the Vzhongz, was to 
make accessible to European scholars the very considerable 
store of material for the study of mythology, folk-lore, early 
civilization, and manners and customs which it contains. It 
may also prove of interest to those numerous Japanese who are 
acquainted with the English language, and who may have the 
curiosity to learn in what light their ancient history and 
traditions are viewed by a Western student. 

As only a limited sale of a work of this kind could be ex- 
pected, the translator was fortunate in being relieved from 
all pecuniary responsibility for its publication by the Japan 
Society. His special acknowledgments are due to those mem- 
bers by whose liberality a guarantee fund for this purpose has 
been provided. | 

It remains for him to express his indebtedness to other 
workers, by whose labours in the field of Japanese and Chinese 
learning he has freely profited. The writings of Messrs. 
Chamberlain and Satow' have been placed under frequent con- 
tribution, and for the latter part of the work, the scholarly 
German translation of the zozgz, by Dr. Florenz, has been of 
the greatest possible assistance. He should also mention the 
names of Williams, Giles, Parker, Mayers, Gubbins, Hepburn, 
Anderson, Legge, and Eitel, whose writings are the indis- 


* Now Sir Ernest Satow, K.C.M.G., H.M.’s Minister Plenipotentiary to 
Japan. 


Vill PREFACE. 


pensable companions of all students of Far-Eastern subjects. 
Other sources of information are acknowledged in the notes. 

Amongst native Japanese writers the chief authorities have 
been the famous scholars Motoéri and Hirata. Their religious 
and patriotic prejudices often lead them to take views from 
which a European reader is forced to dissent, but no Western 
scholar can hope to rival or even to approach their vast eru- 
dition, clothed as it is in an easy and graceful style, undisfigured 
by pedantry. The translator gladly seizes this opportunity of 
expressing the strong admiration which he has long entertained 
for them. For the Notes, the S ん Zzz edition of the Vihong? 
and the Zsuskhé Commentary have been largely drawn upon. 
The references to Chinese literature have been usually taken 
from these last-named sources. It is unnecessary to enumerate 
more particularly the other native works of reference which 
have been utilized. A copious list of them will be found in 
Dr. Florenz’s Introduction. 

The translator should not omit to express his thanks to Mr. 
W. Gowland for the use of the drawings and photographs 
relating to the Imperial Misasagi and sepulchral mounds, from 
which a number of the illustrations have been reproduced. 

The vital importance of a good Index is fully recognized. 
No ‘pains will be spared to make this part of the work as 
complete and satisfactory as possible. 


CONTENTS OF VOL. I. 


BOOK 
I. AGE OF THE GODS 
If. %9 トル 4 99 


III. jiMMU TENNO 

IV. SUIZEI i 
» ANNEI 
»  ITOKU » 
» 。 KOsHO ,, 
。  KOAN の 
» KOREI か 
。。 KocEN ,, 
» 。 KAIKWA 
ず . SCJIN . 

VI. SUININ | ,, 


VII. KEIKO " 
っ SEIMU "1 

VIII. CHIUAI ,, 
IX. JInco KOGC 
X. OJIN TENNO 

- XI. NINTOKU ,, 

XII. RICHIU ,, 
- HANZEI _,, 

XIII. INGIO か 
” ANKO 


Part I. 
Part ITI. 


Accession B.C, 


. 660 
584 
548 
510 

. 475 
392 


xX 


BOOK 


XIV. YURIAKU TENNO 


XV. 


SEINEI 
KENZO 
NINKEN 
MURETSU 


99 


| ま 】 


ge 


CONTENTS. 


Accession A.D. 
・ 457 
。 480 
。 485 
。 488 
・ 499 


PAGE 


333 
373 
377 
393 
399 


INTRODUCTION. 


Writing.—The art of writing is one of the numerous ele- 
ments of civilization for which Japan is indebted to China. 
The date of its first introduction is not definitely known. 
There are indications that some acquaintance with the Chinese 
written character was possessed by individuals in Japan during 
the early centuries of the Christian era, but the first positive 
information on the subject belongs to A.D. 405, for which an 
erroneous date corresponding to A.D. 285 is given in the Vhong. 
In this year a Corean named Wani or Wangin was appointed 
tutor in Chinese to a Japanese Imperial Prince. He was the 
first of a succession of teachers from that country whose 
instructions paved the way for a revolution in Japanese 
institutions and manners, not less profound and far-reaching 
than that produced in our own time by the influence of 
European ideas. 

From its geographical position, Corea was the natural inter- 
mediary by which China became known to Japan. In these 
early times there was no direct sea communication between the 
two last-named countries. Travellers crossed the Strait from 
Japan to Corea, and pursued the rest of their journey by the 
circuitous overland route. But the Corean national genius 
seems to have left no.impress of its own on the civilization 
which it received from China and handed on to Japan. 
Medicine, Buddhism, painting, and the mechanic arts were 
transmitted, as far as we can see, without modification, and 
there is little trace of any special Corean character in the 
knowledge of Chinese literature and science which Coreans 
communicated to Japan. They had themselves taken up this 
study only thirty years before Wani's departure.’ 


* See a paper on “ Writing, Printing, and the Alphabet in Corea,” in the 
*J.R.A.S.,” July, 1895. | 


Xi INTRODUCTION. 


The newly-acquired Chinese characters were soon put to 
practical use. Wani himself is said to have been employed to 
keep the accounts of the Treasury. In the reign of Nintoku we 
are told that Ki no Tsuno no Sukune committed to writing an 
account of the productions of the Corean kingdom of Pékché. 
The date given for this in the Vzhong? is A.D. 353, to which, as 
in the case of other events of this period, two cycles or 120 
years should probably be added. In the following reign 
(Richiu’s) ‘‘ recorders were appointed in the provinces in order 
to note down words and events.” But from the specimens of 
their reports which are preserved in the zozgz, these officials 
do not seem to have contributed much of importance to his- 
torical knowledge. Fabulous stories and accounts of mon- 
strosities and portents form the staple of their compositions. 
It may be inferred, however, that such functionaries were 
already in existence at the capital, and indeed we find mention 
at this time of hereditary corporations of fumi-bito or scribes, 
known as the Achiki Be and Wani Be, the successors of Atogi 
and Wani, the Corean scholars who first taught Chinese at the 
court of the Mikado. 

History. The Kiujiki.—The first literary efforts of the 


Japanese took the direction of history. No doubt the Norito . 
or rituals of the Shinto religion and some poetical composi- 
tions date from an earlier period. But they do not seem to 
have been committed to writing. The earliest book of which we 
find mention is the Kiujzkt or Kujtki (Chronicle of old matters 
of former ages), which was compiled in AD. 620 under high 
official auspices, as indeed were all the historical works which 
have come down to us from these ancient times. The writing 
of history was, and still is, regarded as pre-eminently a matter 
of State concern in all those Eastern countries where Chinese 
ideas are predominant. The K7ujiki was entrusted to the 
keeping of the Soga House, but on its downfall in 645, a large 
portion was destroyed by fire, a part only, described as Kokuki 
or national annals, having been saved from the flames. 
Whether this work is or is not identical with the Azujzhz of 
our own day, is a question on which I shall have more to say 
afterwards. At present it is sufficient to note that the latter 
work contains nothing which is not also to be found in the 
Kojtki or Nihongi except a few passages in the mythological 


INTRODUCTION. X11 


portion and a list of local governors. The historical part is 
almost word for word the same as the Nrhongi, which, how- 
ever, is very much fuller, and is brought down to a much later 
period. 

The Kojiki.—In a.p. 682 a number of Princes and High 
Officials were formally commissioned by the Emperor Temmu 
to prepare a ‘‘ History of the Emperors and of matters of high 
antiquity.” Nothing 1s known of the result of their labours, 
but this measure led eventually to the compilation of the を, 
as we learn from a passage in the Preface to that work.' It 
was not completed, however, until A.D. 712. The zz has 
fortunately been preserved to us. If the Kiujzki is excepted, 
as of doubtful authenticity, it is the earliest product of the 
Japanese historical muse, and indeed the oldest monument of . 
Japanese literature. It presents many features of the highest 
interest, but it is needless to dwell here on a subject which 
has been so thoroughly dealt with by Chamberlain in the 
Introduction to his admirable translation of this work. 

In 714, or two years after the completion of the Kostkz, the 
Empress Gemmio gave orders for the preparation of a national 
history. We hear nothing more of this project, which may or 
may not have served to provide materials for the Vihongi. 

The Nihongi—Date and Authorship.—We now come to 
the -Vihongi itself. It has no title-page or preface, and our 
information as to its date and authorship 1s derived from other 
sources. The Konin Shiki (commentary on the Mrhong?, of 
the period 810-824) informs us that it was completed and laid 
before the Empress Gemmio in A.D. 720 by Prince Toneri and 
Yasumaro Futo no Ason. In addition to the thirty books 
which have come down to us, there was originally a book of 
genealogies of the Emperors which is no longer extant. The 
term used by the Shiki in speaking of its preparation is ‘‘ selected 
afresh.’’ which points obviously to compilation rather than 
original composition. An examination of the work itself favours 
this view. It consists of detached passages linked together by 
chronological sequence, and some endeavour 1s visible to shape 
the materials into a consistent whole, but the result has a more 
or less patchwork appearance, and falls far short of the stan- 


' See Ch. K., p. 9. 


XIV INTRODUCTION. 


dard of uniformity of style and method which we are accus- 
tomed to look for in historical compositions. 

Materials for the Nihongi.—The remains of the Kiujtki 
must have formed a very important element of the authors’ 
material. Indeed I lean to the belief that whether the present 
Kiujtkt is authentic or not, much of the earlier part of the 
Nthongi (except the first two books) is practically the composi- 
tion of the illustrious Shotoku Daishi, its reputed author. 
It is recorded that he was a profound student of Buddhism and 
of Chinese classical literature, and internal evidence shows 
that the writer of this part of the NVzhongi was well versed in 
these subjects. The だ の zz is not directly referred to, and 
little use seems to have been made ofit. But it was well known 
to the authors. Indeed one of them, Yasumaro, was the very 
person who took down the zz from the lips of Hiyeda no 
Are, a man (or woman) who had a remarkable memory, well 
stored with the ancient traditions of the Japanese race. That 
no community of style can be traced between the two works is 
easily explained by the circumstance that Yasumaro was in the 
first case little more than an amanuensis, and in the second a 
compiler. It is possible, too, that his associate, Prince Toneri, 
was the guiding spirit of the undertaking, and that Yasumaro 
simply carried out his directions. 

The Mihongi contains a few phrases which show that the 
Norito or Rituals of the Shinto cult were familiar to the authors, 
but nothing of importance is drawn from this source. 

Another stock of information which was probably at their 
disposal is referred to in the History of the reign of Tito Tenno 
(A.D. 694), where it is stated that orders were given to eighteen 
of the principal noble Houses to deliver to the Government 
their genealogical records. Other historical works, notably a 
certain Kana Nihongit, have been spoken of as in existence 
before the date of the zoxgz, and that there was a copious 
historical or legendary literature accessible to the authors 
cannot be doubted. The work itself, as we have it, contains 
ample evidence of this in the numerous quotations from other 
writings, added, as most Japanese critics think, by the authors 
themselves, or, as I prefer to believe, by subsequent scholars 
soon after its appearance. These extracts are always referred 
to in later times as if they formed part of the Vihongi, and 


INTRODUCTION. XV. 


there can be no harm in accepting them as of equal authority 
with it. Some are, no doubt, of still greater antiquity. 

An institution which must have contributed substantially, 
though perhaps indirectly, to the collection and conservation 
of the materials for the more legendary part of the Mihongi 
was the Katari Be, or hereditary corporation of reciters. Un- 
fortunately we know very little about it. Hirata, in his Koshz- 
cho, states, on what authority does not appear, that the Katari 
Be came forward and recited ‘‘ancient words” before the 
Emperor at the festival of Ohonihe when he inaugurated his 
reign by sacrifices to the Gods. It is not probable that their 
services were confined to this occasion. 

Character and Contents of the Nihongi.—The Vhong: 
consists of very heterogeneous elements which by no means all 
answer to our ideas of history. The earlier part furnishes a very 
complete assortment of all the forms of the Untrue of which the 
human mind is capable, whether myth, legend, fable, romance, . 
gossip, mere blundering, or downright fiction. The first two — 
books are manifestly mythological. They are followed by an 
account of Jimmu’s Conquest of Yamato, which has probably 
a basis of truth, though the legendary character obviously 
predominates. 

Most of the meagre details given us of the reigns of the next 
eight Emperors have a Chinese stamp, and must, I fear, be 
pronounced simply fictitious. Nor need this greatly surprise 
us. There are other countries where 


Mortal men are ever wont to lie, 
Whene'er they speak of sceptre-bearing kings. 


A portrait gallery in Holyrood Palace illustrates the same 
principle, though in a different way. 

Then we have a series of legendary stories full of miraculous 
incidents, but in which grains of truth may here and there be 
discerned. The value of this early part of the work is enhanced 
by the numerous poems of great antiquity which have been 
incorporated into it, and which have considerable antiquarian 
and philological interest. 

The narrative becomes more and more real as it goes on, ・ 
until about the 5th century we find ourselves in what, without | 
too violent a departure from the truth, may be called genuine 


XVI INTRODUCTION. 


history, while from the beginning of the 6th century until 
A.D. 697, when it is brought to a close, the Viéhong? gives us 
what is to every appearance a trustworthy record of events. 
We must still, however, be on our guard against the Chinese 
diction and sentiments which are put into the mouths of the 
Mikados and their Ministers, and there are some strange stories 
of a kind not likely to impose on our credulity. This part of 
the Mthongit is of very great value, comprising as it does a 
period of the highest importance in the life of the Japanese 
nation. It was at this time that the Japanese adopted 
and assimilated the civilization of China, material, moral, 


_and political, together with the Buddhist religion, thereby 
profoundly modifying the entire course of their future history. 


The defects of the Véhongi are due partly to the uncritical 
spirit of the age when it was written, but mainly to the circum- 
stance that the authors were accomplished scholars deeply 
imbued with ideas derived from the classical and historical 
literature of ancient China. With exceptions to be noticed 
presently, the work is composed in the Chinese language. 
This is in itself an obstacle to the faithful representation of 
things Japanese. But unfortunately it is not all. Chinese ideas 
and traits of Chinese manners and customs are frequently 
brought in where they have no business. In the very first para- 
graph we have an essay spiced with Chinese philosophical 
terms which reads strangely incongruous as a preface to the 
native cosmogonic myth. Battle axes are mentioned at a time 
when no such weapons were in use by the Japanese, stone 
mallets are converted into swords, and we hear continually of 
the Temples of the Earth and of Grain, a purely Chinese 
metaphor for the State. No inconsiderable part of the work 
consists of speeches and Imperial decrees interlarded with 
quotations from Chinese literature, and evidently composed for 
the occasion in imitation of Chinese models. In one case the 
authors have gone so far as to attribute to the Emperor Yuriaku 
a dying speech of several pages, which is taken with hardly 
any alteration from a history of the Chinese Sui dynasty, 
where it is assigned to an Emperor who died 125 years later. 

But what is far more misleading than these naive inventions 
is the confirmed habit common to the writers both of the / み ZZ 
and of the Vihongi, though the latter are the greater offenders, of 


INTRODUCTION. XVI 


throwing back, no doubt more or less unconsciously, to more 
ancient times the ideas of their own age, when the national 
thought and institutions had become deeply modified by Chinese 
influences. As Dr. Florenz very justly remarks, ‘‘ The little 
which European inquiry has hitherto been able to teach us of 
the real condition of Japan in the most ancient times shows 
that the historical representation of this period in the だ の zz 
and .Vthongi (upon which rest all the later statements of the 
Japanese) is most profoundly penetrated by false principles. 
The newer relations, partly developed from native material, 
partly influenced by Chinese culture, are reflected back upon 
the oldest without due distinction, and the result is a confused 
picture in which the critical inquirer can, it is true, frequently 
separate what is original from subsequent additions, but must 
. often let fall his hands in despair.” A conspicuous instance of 
this is the way in which the Imperial theory of the universal 
authority of the Mikados is extended backwards to a time when 
their sway was really restricted to the provinces round the 
capital and a few other places. It is also exemplified by the 
treatment of territorial and official designations in the older 
part of the history as if they were already family names, which 
they did not become until a later period. 
Chronology.—The Aiki wisely has no chronology. But 
the authors of the ZZ2zgz, or more probably of some of the 
works on which it is based, thought it necessary, in imitation 
of their Chinese models, to provide a complete system of dates 
extending as far back as the middle of the 7th century B.c., 
and giving the exact years, months, and even days for events 
which are supposed to have happened in this remote period. 
When it is remembered that there was no official recognition 
of the art of writing in Japan until A.D. 405, and that the 
first mention of calendar-makers belongs to A.D. 553, the 
: historical value of such chronology may be readily estimated. 
After the Christian epoch there may have been some blunder- 
ing and unsuccessful endeavours to give the right years, but for 
several centuries longer the months and days must have been 
simply supplied from the writers’ imagination. Even so late 
as the beginning of the 5th century the chronology can be shown 
to be wrong in several cases by no less an interval than 120 
years. Abundant proofs of its inaccuracy are revealed by a 
ry ; a 


ュー ーー ニテ 


XV1i1i1 INTRODUCTION. 


comparison with the contemporary histories of Corea and China, 
and an examination of the .Vzhongt itself yields many more. 
The impossible lengths attributed to the Emperors’ reigns are 
a well-known example, and some, but by no means all, of the 
other evidence to this effect is indicated in the notes to the 
present version. 

The first date in the Mzhongi which is corroborated by 
external evidence is A.D. 461, but the chronology is not a little 
vague for some time longer. Perhaps if we take a.p. 500 as the 
time when the correctness of the zogzgz dates begins to be 
trustworthy, we shall not be very far wrong. 

In an essay contributed to a Japanese magazine called Buz, in 
1888, Mr. Naka has brought together absolutely overwhelming 
evidence of the utter inaccuracy in matters of chronology of the 
early part of the zozgz, and I may be allowed to refer the 
reader to a paper on ‘* Early Japanese History’ read before 
the J.A.S. in December, 1887, in which the same thesis is 
maintained. Such scholars as Satow, Chamberlain, Bramsen, 
Griffis and others have expressed themselves to a similar effect, 
and it may be hoped that we have now heard the last of the 
thoughtless echoes of old Kaempfer’s audacious assertion that 
since the time of Jimmu Tenno,。 the Japanese have been 
‘accurate and faithful in writing the history of their country 
and the lives and reigns of their monarchs.” 

But enough has been said of the defects of the Mzhong?. The 
above strictures apply almost exclusively to the earlier half of 
the work, and they must not be allowed to blind us to the fact 
that it after all presents a very full and varied picture of the 
civilization, manners and customs, and political, moral, and 
religious ideas of the ancient Japanese. Even the large untrue 
element which it contains 1s not without its value. Bad 
history may be good mythology or folk-lore, and state- 
ments the most wildly at variance with fact often throw a 
useful light on the beliefs or institutions of the age when they 
became current. 


Estimation in which the Nihongi was held.—The 


importance of the Mzhonge was at once recognized by the 
somewhat narrow circle of courtiers and officials for whom 
it was intended. Subsequent history contains frequent 
mention of its being publicly read and expounded to the 


INTRODUCTION. X1X 


Mikado’s Court, one of these notices belonging to the very next 
year after its completion. It threw wholly into the shade its 
predecessor the Aojzki and superseded the recitations of the 
Katari Be and other similarcustoms. Another testimony to its 
value is the series of commentaries which began to be written 
upon it immediately after its appearance. Some of these notes, 
known as Shiki or ‘private notes,’’ have been preserved to us 
in a work called Shaku-nthongi, written about the end of the 
13th century. They are described as of the periods Yoro, 
(714—724), Konin (8ro 一 824), and Yengi (goI—923). 

This high estimation for the AZ7ozgz has lasted until our own 
day. Its pre-eminence as a source of knowledge of Japanese 
antiquity was never contested until quite recent times. Even 
Motooéri' acknowledges its value, although his religious and 
patriotic prejudices lead him to give a preference to the が 274? 
which is less profoundly tainted by an admixture of Chinese 
ideas. 

The Kojiki and the Nihong i.—Both the Aoki and the 
Nihongt present to the eye a series of Chinese characters. A 
closer examination, however, reveals a marked difference in the 
way in which they are used by the respective authors. In the 
Kojikt, which was taken down from the mouth of a Japanese 
by a man with some tincture of Chinese learning, the Chinese 
construction is every now and then interrupted or rather helped 
out by Japanese words written phonetically, the result being a 
very curious style wholly devoid of literary qualities. It is in 
fact possible to restore throughout the original Japanese words 
used by Hiyeda no Are with a fair degree of probability, and 
this has actually been done by Afotoori in his great edition of 
the work known as the だ gz を zzz. This feature gives the 
Kojtki a far greater philological interest than the Wzhongi. The 


' Motoori has left a poem to the following effect :— 


In all their fulness 

How should we know 

The days of old, 

Did the august Yamato writing (the .Vz/o7¢7) 
Not exist in the world ? 


Hirata says (“ Kodo Tau,” I. 36), “ If we put aside the ornaments of style 
of Chinese fashion, there is none among all the writings in the world so noble 
and important as this classic.” 

a 2 


XX INTRODUCTION. 


latter is composed almost wholly in the Chinese language, the 
chief exception being the poems, for which it was necessary to 
use the Chinese characters with a phonetic value so as to give 
the actual words and not simply the sense, as is the case when 
they are employed as ideographs. The proper names:in both 
works are naturally Japanese. 

As a repertory of ancient Japanese myth and legend, there i is 
little to choose between the Kojsk? and Mthongi. The Kostki 
is on the whole the fuller of the tyo, and contains legends 
which the Mzhkongi passes over in ut the latter work, 
as we now have it, is enriched b rof the early myths, 
the value of which for purposes o parison will be recog- 
nized by scientific inquirers. 本 

But there can be no comparison between the two works 
when viewed as history. Hiyeda no Are’s memory, however 
well-stored, could not be expected to compete in fulness and 
accuracy with the abundant written literature accessible to the 
writers of the Vzhong?, and an examination of the two works 
shows that, in respect to the record of actual events, the latter 
is far the more useful authority. It should be remembered, too, 
that the zzgz is double the size of its predecessor, and that 
whereas the Koski practically comes to an end with the close 
of the 5th century, the Véhongz continues the narrative as 
far as the end of the 7th, thus embracing an additional 
space of two hundred years of the highest importance in 

the history of Japan. 
Text and Editions.—The class of readers for whom the 
present work is intended would be little interested in an account 
of the text of the .Vzhongi and of its various manuscripts and 
printed editions. In any case this subject has been so 
exhaustively treated by Dr. Florenz in his Introduction as to 
render research by other inquirers a superfluous labour. 

A few words, however, should be said respecting the Shika? 
(or Shige, i.e. collected interpretations) edition, which has been 
taken as the basis of the present version. There area few 
departures from it, chiefly where the translator has restored 
passages of the ‘‘ Original Commentary ”’ which the Shisaz 
editor has struck out or relegated to his notes. 

The Shukai edition is on the whole the most useful one, 
being well printed, and provided with a copious Chinese com- 







INTRODUCTION. XXi 


mentary. To facilitate reference to it the book and page of 
this edition have been noted throughout in the margin of the 
present translation. 

The large black type of the Sh##kaz is the text. The 
‘* Original Commentary ” and the quotations from other books 
are printed in a smaller type. Both of these are usually 
assumed to be part of the Vzhong:, and are quoted as such. 
They have been included in the present translation, but they 
are distinguished from the Vshongi proper by being indented, 
or in the case of some very short passages, enclosed in square 

brackets. Still smaller characters are used by the editor for 
his notes. In addition to these, small Katakana characters 
may be seen at the side of many of the characters of the 
original text and commentary. They are frequently referred 
to in the notes of the present version under the description of 
the ‘‘interlinear Kana”’ or the “traditional Kana rendering,” and 
consist of translations into Japanese of the Chinese characters 
alongside of which they stand, or add particles which are 
necessary to complete the sense in a Japanese translation. 
These glosses are of considerable but unknown antiquity. 
They are sometimes useful, especially in giving obsolete words 
and the pronunciation of proper names, but they cannot be 
implicitly relied on. They are often wrong, and still more 
frequently inadequate. 

Spelling.—In transliterating Japanese words, the method 
adopted by the Japan Society has been followed pretty closely. 
It is nearly identical with that which is recommended by the 
Royal Geographical Society, and which may be briefly described 
as—‘‘ the vowels as in Italian, the consonants as in English.” 
There are no silent letters. 

Some inconsistencies will doubtless be observed in the spell- 
ing of proper names, in regard to which the Japanese them- 
selves are often very vague. There is a good deal of confusion 
between the hard and soft consonants ¢ and d, ch or sh and /, ん 
and 4, and & and g, which it is difficult for a European scholar 
always to avoid. 

The spelling in the case of words of Japanese derivation 
follows the Japanese written language in representing an older 
pronunciation than that now current. | 

Corean proper names are spelt after the system described by 


XXil INTRODUCTION. 


Sir E. Satow in his “ List of Corean Geographical Names.”’ 
It is based on the principle of the Royal Geographical Society’s 
method above-mentioned. But the true pronunciation of these 
names is involved in much obscurity, and the rendering 
adopted is in many cases merely provisional. 

In spelling Chinese proper names, the ordinary authorities 
have been followed. They do not agree very well among 
themselves, but it is hoped that the inconsistencies which have 
resulted will not occasion any difficulty to the reader. 


ABBREVIATIONS. 


T.A.S.J.—Transactions of the Asiatic Society of Japan. 

Ch. K.—The translation of the “ Kojiki” by Basil Hall Chamberlain in 
“T.A.S.J..” Vol. X. Supp'cment. 

J.R.A.S.—Journal of the Royal Asiatic Society. 


N.B.—Attention 1s drawn to the Table of Errata and Addenda in the 
second voluinc 


NTIHONGI 


BOOK I.? 
THE AGE OF THE GODS. 
Part I. 


OF old, Heaven and Earth were not yet separated, and the In 
and Yo’ not yet divided. They formed a chaotic mass like an 


' Nihon, otherwise Nippon, the Niphon of our older maps, where it is. 
wrongly limited to the main island of Japan. Japan is merely a Chinese 
pronunciation of this word, modified in the mouths of Europeans. Nihon, 
in Chinese 昌 AX, means sun-origin, i.e. sunrise. The country received’ 
this name from its position to the east of the Asiatic continent. China being 
the Great Central Land, other countries were given names with reference to 
it. Corea, for example, is the Tong-Kuk or East-Country. These Chinese 
characters are sometimes used to represent Yamato, the true old Japanese 
name of the country, as in the name of the first Emperor, Kamu-yamato- 
thare-biko-hoho-demi, better known as Jimmu Tenno. I have little doubt 
that Nihon, as a name for Japan, was first used by the Corean scholars who 
came over in numbers during the early part of the seventh century. Perhaps 
the earliest genuine use of this term occurs in the lament for the death 
of Shotoku Daishi by a Corean Buddhist priest in A.D. 620. 

In 670 it was formally notified to one of the Corean kingdoms that this 
would be the name of the country in future, and from about the same time 
the Chinese also began to use it officially. 

There are several cases of its being used retrospectively in places where it 
has no business, as in a supposed letter from the King of Koryo to the 
Emperor of Japan quoted in the “ Nihongi” under 297 A.D. 

“ Nthongi,” or the Chronicles of Japan, is the proper and original name of 
this work. But later editors and writers have introduced the syllable sho, 
writing, styling it the Nihon-shoki, which is its most usual literary designa- 
tion at the present time. It is also spoken of as the “ Shoki.” 

= The first two books of the “ Nihongi” contain the myths which form the 
basis of the Shinto religion. For the further study of this subject, Chamber- 
lain’s admirably faithful translation of the Kojiki, and Satow’s contributions 
to the “ J.A.S.T.” will be found indispensable. Grriffis’s * Religions of Japan” 
may also be consulted with advantage. 

3 The Yin and Yang, or female and male principles of Chinese philosophy 
See “ Mayer’s Chinese Manual,” p. 293. 


の 


B 


2 NIHONGI. 


egg which was of obscurely defined limits and contained 
_ germs. 

The purer and clearer part was thinly drawn out, and formed 
Heaven, while the heavier and grosser element settled down 
_ and became Earth. 

The finer element easily became a united body, but the 
consolidation of the heavy and gross element was accomplished 
_ with difficulty. ・ 

Heaven wastherefore formed first, and Earth was established 
subsequently. 

Thereafter Divine Beings were produced between them.’ 

Hence’? it is said that when the world began to be created, 
the soil of which Jands were composed floated about in a manner 
which might be compared to the floating of a fish sporting on 
the surface of the water. 

At this time a certain thing was produced between Heaven 
and Earth. It was. in form like a reed-shoot. Now this 


_1 These opening sentences of the“ Nihongi” have been justly condemned 

by modern Shinto scholars such as Motowori and Hirata as an essay of the 
Chinese rationalistic type, which has been awkwardly prefixed to the genuine 
Japanese traditions. Hirata mentions two Chinese works named y# 南 -f- 
and = F, FE ai, as among the originals from which the author of the 
‘“‘ Nihongi” borrowed these ideas. See Satow’s “ Revival of Pure Shinto,’ 
pp. 19 and 51 (reprint), “Japan Asiatic Society’s Transactions,” 1875, 
Appendix. | take this opportunity of referring the reader to this treatise, 
which is much the most instructive and accurate work that has yet appeared 
on the ancient Japanese religion and mythology. No serious student of 
this subject can afford to neglect it. 

The corresponding passage of the “ Kiujiki” (ze Index) is as follows :— 
“ Of old, the original essence was a chaotic mass. Heaven and Earth had 
not yet been separated. but were like an egg, of ill-defined limits and con- 
taining germs. Thereafter, the pure essence, ascending by degrees, became 
thinly spread out, and formed Heaven. The floating grosser essence sank 
heavily, and, settling down, became Earth. What we call countries were 
produced by the opening, splitting up, and dividing of the earth as it floated 
along. It might be compared to ,the floating of a fish which sports on the 
surface of the water. Now Heaven was produced first, and Earth after- 
wards.” 

3 Motowori points out that hence has no meaning here. It is inserted 
clumsily to make it appear as if there were some connection between the 
Chinese essay which precedes and the Japanese tradition which follows. 
The author is fond of this word and frequently brings it in without much 


mernniny. 


5 -* 


Tne AGE OF THE GODS. 3 


‘became transformed into a God, and was called Kuni-toko- I, >. 
tachi no Mikoto.: 

[ The character %& is used owing to the extreme dignity of this 
Detty. For the others the character % ts -used:- Both ave read 
Mikoto. This rule is followed below.” | ; 

・ Next there was Kuni no sa-tsuchi no -Mikoto,’ and next 
‘Toyo-kumu.-nu no Mikoto,' in all three deities.® 


' The maryinal references are to ‘the Shukai edition of the original. 

2 Land-eternal-stand- of-august- thing. 

2 This distinction is, of course, an invention of the persons who committed 
‘tthe myths to writing, and it is by no means consistently adhered to even in 
the “ Nihongi” ーー 

The passage jn italics i is from what j 1S called the. “Origin Commentary,” 
人 rr which see introduction. 

* Land-of-right-soil-of-augustness, i.e.. his augustness the true soil of the 
land. Sa, which I have rendered “ “right, * is a meré honorific. Tsuchi is 
written with a Chinese character which means “ mallet,” but it must be taken 
here as put phonetically for-tsuchi, land-or soil. - 4 
_ * Rich-form-plain- of augustness. The meaning of Many of the names of 
the yods is obscure, and these renderings: myst. be accepted with caution. 
Compare the notes to Chamberlain's “ Kojiki,” where much attention has 
been given to this subject. It may be remarked that there is great and 
inextricable confusion as to the early deities between the various ancient 
authorities, the “ Kojiki,” the “ Kiujiki,” the “ Kogojiui,” the -various docu- 
‘ments quoted in the “ Nihongi,” and the “ Nihongi ” itself. 

* The Chinese = jh means simply three deities. But the interlinear 
‘Kana has mi-bashira no Kami, i.e. Deities, three pillars, hashira or 
bashira being the usual auxiliary numeral (like our head of cattle, sail of 
ships, etc.) for gods in the ancient literature. Historical Shinto has no idols, 
but does not this use of the word hashira suggest a time when the gods of 
Japan were wooden posts carved at the top into a rude semblance of the 
thuman countenance, such as are seen at this day in many savage lands? In 
Corea, closely related to Japan, there are gods of thiskind. The mile-posts- つ 
there have their upper part fashioned into the shape of an idol, to which some 
pompous title is given, and at a village not far from Séul, on the Wonsan 
road, I have seen a group of a dozen or more of these pillar-gods, set up, 
I was told, as guardians to the inhabitants during an epidemic of small-pox. 

The word Kami, deity, has a very wide application in Japanese. It 
means primarily upper, and hence nobles, the sovereign, gods, and generally 
any wonderful or mysterious thing. The leopard and wolf are Kami, the 
peach with which Izariagi put to flight the thunders which pursued him in 
the land of Yomi, etc. See Hirata’s interesting remarks translated by 
-Satow in “ Revival of Pure Shinto,” “ J.A.S.T.,” p. 42 (reprint). 

The Aino ideas regarding Kamui are very similar. See Batchelor in 
“<J.A.S.T.,” XVI, Pt. L, p. 17. | 

B 2 


I. 


4 NIHONGI. 


These were pure males spontaneously developed by the 
operation of the principle of Heaven.' 

In one writing it is said :*—‘‘ When Heaven and Earth 
began, a thing existed in the midst of the Void Its shape 
may not be described. Within it a Deity was sponta- 
neously produced, whose name was Kuni-toko-tachi no 
-Mikoto, also called Kuni-soko-tachi* no Mikoto. Next 
there was Kuni no sa-tsuchi no Mikoto, also called Kuni 
no sa-tachi® no Mikoto. Next there was Toyo-kuni- 
nushi* no Mikoto, also called Toyo-kumu-nu’ no Mikoto, 
Toyo-ka-fushi-no * no Mikoto, Uki-fu-no-toyo-kahi’ no 
Mikoto, Toyo-kuni-no" no Mikoto, Toyo-kuhi-no" no 
Mikoto, Ha-ko-kuni-no"™ no Mikoto, or Mi-no” no 
Mikoto.” | 

In one writing it is said :—‘‘ Of old, when the land was 
young and the earth young, it floated about, as it were float- 
ing oil. Atthis time a thing was produced within the land, 
in shape like a reed-shoot when it sprouts forth. From this 
there was a Deity developed, whose name was Umashi- 
ashi-kabi-hiko-ji ‘no Mikoto. Nextthere was Kuni no toko- 
tachi no Mikoto, and next Kuni no sa-tsuchi no Mikoto.” 


1 The principle of Heaven is the same thing as the Yo or male principle 
of Chinese philosophy. This again is no part of the old tradition. 

* These quotations are usually referred to as part of the “ Nihongi.” 
They were, in my opinion, added at a somewhat (but not much) later date. 
They afford some indication of the mass of written literature which existed 
on this subject 

3 In Japanesd@’ sora, to be distinguished from ame or ama, the-heaven or 
firmament, which was regarded as a plain, as in the expression takama no 
hara, the plain of high heaven. 


* Soko means bottom. > Tachi means stand 

* Rich-country-master. 7 Rich-form-moor. 

* Rich-perfume-joint-plain. ? Float-pass-plain-rich-buy. 
0 Rich-land-plain. 1 Rich-bite (?) plain. 


2 Leaf-tree-land-plain. 

3 Mino is written with characters which suggest the derivation see-plain. 
But mi is more probably a honorific, to be rendered “august.” 

14 Sweet-reed-shoot-prince-elder. There is some doubt about the precise 
signification of the word ii here rendered elder. It is the same root which 
we have in chichi father ; wo-ji, uncle ; oro-chi, serpent, and tsutsu ortsuchi, 
which is found in many names of gods. It is probably little more than a 
mere honorific. 


THE AGE OF THE GODS. 5 


In one writing it is said :—‘‘ When Heaven and Earth 
were in a state of chaos, there was first of all a deity,' 
whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. 
Next there was Kuni-soko-tachi no Mikoto.” 

In one writing it is said:—‘‘ When Heaven and Earth 
began, there were Deities produced together, whose names 
were, first, Kuni-no-toko-tachi no Mikoto, and next Kuni 
no sa-tsuchi no Mikoto.” It is further stated :—‘‘ The 
names of the Gods which were produced in the Plain of 
High Heaven were Ama no mi-naka-nushi’ no Mikoto, 
next Taka-mi-musubi* no Mikoto, next Kami-mi-musubi * 
no Mikoto.” 

In one writing it is said :—‘‘ Before Heaven and Earth 
were produced, there was something which might be co 
pared to a cloud floating over the sea. It had no place of 
attachment for its root. Inthe midst of this a thing was 
generated which resembled a reed-shoot when it is first 
produced in the mud. This became straightway trans- 
formed into human * shape and was called Kuni no toko- 
tachi no Mikoto.” 

In one writing it is said:—‘‘ When Heaven and Earth 
began, a thing was produced in the midst of the Void, 
which resembled a reed-shoot. This became changed 
into a God, who was called Ama no toko-tachi® no 
Mikoto. There was next Umashi-ashi-kabi-hiko-ji no 
Mikoto.” It is further stated :—‘‘ There was a thing 
produced in the midst of the Void like floating oil, from 


1 Lit. a Divine man. | 

2 Heaven-of-august-centre-master. The Pole-star god, according to 
ONeill. Vide “ Night of the Gods,” pp. 535, 536. 

3 High-august-growth. “ Personifications of highly abstract ideas are not 
unknown in myths of savages. The South Sea islanders have personified 
‘the very beginning,’ and ‘space.’” Lang's “ Myth, Religion, and Ritual,” 
Vol. I., p. 196. It is not quite clear whether this is the same as the Musubt 
or Musubu no Kami, a god who unites lovers, and to whom the rags hung 
on trees by the roadside are offered. 

* Divine-august-growth. This corresponds nearly with the Kojiki myth. 

’ The Chinese character is A, which the interlinear Kana coolly renders 
by Kami, deity. 

% Heaven-of-eternal-stand. 


I. 4. 


6 NIHONGI. 


which a God was developed, called Kuni toko- tachi no- 
Mikoto.“ 

The next Deities who came into being were Uhyi-ni:' no 
Mikoto and Suhiji-ni no’ Mikoto, also called Uhiji-ne no 
Mikoto and Suhiji-ne.no Mikoto: ・ 

The next Deities which came into ‘being were Oho-to nochi 
no Mikoto and Oho-to mahe no Mikoto. 

One authority says Oho-to no he no Mikoto, otherwise 
called Oho-to-ma-hiko no Mikoto and Oho-to-ma-hime- 
no Mikoto. Another says -Oho-tomu-chi no Mikoto and 
Oho-tomu-he no Mikoto.? 

The next Gods which came into being were Omo-taru no 
Mikoto and Kashiko-ne no Mikoto, also called Aya-kashiko-ne 
no Mikoto, Imi kashiki no Mikoto, or Awo-kashiki. -ne no Mikoto, 
or Aya-kashiki no Mikoto.* 

The next Deities which came into being were Izanagi no. 
Mikoto and Izanamtf no Mikoto.* 


One writing says:—‘‘ These two Deities were the 
children of Awo-kashiki-ne no Mikoto.” 
One writing says :—‘‘ Kuni no toko-tachi no Mikoto 


produced Ame-kagami no Mikoto, Ame kagami ne 
Mikoto produced Ame yorodzu no Mikoto, Ame yorodzu 


' The names of these two Deities are of doubtful meaning. According to. 
the Chinese characters Uhiji should mean mud-earth, and Suhiji sand-earth. 
Ni or ne is a honorific particle. Vide Chamberlain's “ Kojiki,” p. 17. 

* These names are somewhat obscure. Oho-to means great door or 
house ; nochi, after, and mahe, before. He, is place ; toma, a coarse kind of 
mat : tomu, wealthy ; and chi, ground. The other elements of these names. 
have occurred above. . . 

3 Omo-taru means face-pleasing, and Kashiko, awful. Ne is a honorific 
suffix ; aya, an interjection like our ah! Imi. means avoidance, religious, 
abstinence, taboo. Kashiki is probably only another form of Kashiko, 
awful. Awo is green. 」 

4 Izana is the root of a verb izanafu, to invite ; gi, a masculine, and mi, a ・ 
feminine termination. These two names may therefore be rendered male- 
who-invites and female-who-invites. But it may be suspected that this is,, 
after all, merely a volks-etymologie, and that 1za or Isa is simply the name, 
of a place, na being another form of no, the genitive particle. Isa is known 
to Japanese myth. We shall find an Isa well in Heaven spoken of 
below. There are two places called Isa in Hitachi, and an Isa no Jirja in 
Idzumo. 


Tue AGE OF THE GODS. ケ 


no Mikoto produced Aha-nagi no Mikoto, and Aha nagi 

no Mikoto produced Izanagi no Mikoto;” ' 

These make eight Deities in all. Being formed by the 

mutual action of the Heavenly and Earthly principles, they 

were made male and female.? From Kuni no toko-tachi no 

Mikoto to Izanagi no Mikoto and Izanami no Mikoto are called 
the seven generations of the age of the Gods.“ 


4 


* Ame-kagami, heaven-mirror ; Ame-yorodzu, heaven-myriad ; Aha-nagu 
foam-calm. ーー 

* This sentence is obviously from the pen of a student of Chinese 
philosophy. 

> The eight Gods specially worshipped by the Jingikwan, or Department of 
the Shinto Religion in the Yengi period—9o01-922—were Taka-mi-musubi 
no Kami, Kami-.mi-musubi no Kami, Tama-tsume musubi no Kami, Iku 
musubi no Kami, Taru musubi no Kami, Oho-miya no me no Kami, Mi 
Ketsu Kami, and Koto-shiro-nushi no Kami. 

For the sake of comparison the Kiujiki scheme of the generations of early 
Deities is herewith added. It will still further exemplify the confusion of 
these traditions. 7 

^* Therefore a God was developed in the Plain of High Heaven whose 
name was Ame - yudzuru - hi - ame no sa- giri kuni-yudzuru-tsuki kuni no 

heaven transfer sun heavenright mist land transfer moon lund of 
sa- yirino Mikoto, who was produced alone. After him, were born two 
アプ と ん / mist - 
yenerations of companion Gods and five generations of mated Deities. 
These make up what is called the seven generations of the Gods. 


GENEALOGY OF THE AGE OF THE GODS. 


The Heavenly parent, Ame yudzuru hi ame no sa-giri kuni yudzuru (suki 
kuni no sa-girit no Mikoto. . 


1ST GENERATION. . 


Companion-born heavenly Gods. 
Ame no mi-naka-nushi no Mikoto. 
heaven middle master 
Umashi - ashi-kabi hikoji no Mikoto. 
sweet vreed-shoot prince elder 


2ND GENERATION. 


Companion-born heavenly Gods. ー 
Kunino toko tachi no Mikoto.: 
land elernal stand 

Toyo-kuni-nushi no Mikoto. 
vith land maséer 


N1HONGI. 


In one writing it is said :—‘‘ The gods that were pro- 
duced in pairs, male and female, were first of all Uhyi ni 


' A Branch. 
Ame - ya - kudari no Mikoto. 
heaven eight descend 


3RD GENERATION. 
Heavenly Gods born as mates. 
Tsuno - gui no Mikoto. 
horn stake (name of place 2) 
Iku - gui no Mikoto, his younger sister of wife. 
live stuke 


A Branch. 
Ame mi kudari no Mikoto. 
heaven three descend 


4TH GENERATION. 
Heavenly Gods born as mates. 
Uhiji - ni no Mikoto. 
mud earth (honorific affix) 
Suhiji - nino Mikoto, his younger sister or wife. 
sand earth 
A Branch. 
Ama - ahi no Mikoto. 
heaven meet 


5TH GENERATION. 
Heavenly Gods born as mates. 
Oho-toma-hiko no Mikoto. 
great mat prince 
Oho - toma - he no Mikoto, his younger sister or wife. 
great mat place 
A Branch. 
Ame ya - wo - hino Mikoto. 
heaven eight hundred days 


6TH GENERATION. 


Heavenly Gods born as mates. 
Awo - kashiki ne no Mikoto. 
green awful (honorific) 
Aya-kashiki ne no Mikoto, his younger sister or wife. 
an! awful 。 
A Branch. 
Ame no ya-so-yorodzu-dama no Mikoto. 
eighty myriads spirits 


THE AGE OF THE GODS. 9 


no Mikoto and Suhiji ni no Mikoto. Next there were 
Tsuno-guhi no Mikoto and Iku-guhi no Mikoto, next 


7TH G:ENERATION. 


Heavenly Gods born as mates. 
-lzanagi no Mikoto. 
Izanami no Mikoto, his younger sister or wife. 


A Branch. 
Taka mi - musubi no Mikoto. ; 
high august growth 


Children. 
Amano omohi-game; no Mikoto. 
heaven thought-compriser 
Ama no futo-dama no Mikoto. 
big jewel 
Ama no woshi - hi no Mikoto. 
endure sun 
Ama no kamu-dachi no Mikoto. 
god stand 
Next there was— 
Kamu mi musubi no Mikoto. 
above growth 


Children. 
Aime no mi ke mochi no Mikoto. 
auvust food hold 
Ame no michi ne no Mikoto. 
road (honorific) 
Ame no kami-dama no Mikoto. 
god jewel 
Iku-dama no Mikoto. 
live jewel 
Next there was— 
Tsu-haya-dama no Mikoto. 
port quick jewel 


Children. 
Ichi - chi - damano Mikoto. 
market thousand jewel 
Kogoto-dama no Mikoto. 


(?) 


10 NIHONGI. 


Omo-taru no Mikoto and Kashiko-ne no Mikoto, and next 
Izanagi no Mikoto and Izanami no Mikoto.” 





Tzanagi and Izanami on the Floating Bridge of Heaven. 


Izanagi no Mikoto and Izanami no Mikoto stood on the 
1.5 floating bridge of Heaven, and held counsel together, saying: 
“Ts there not a country beneath?” 


Ama no ko-yane no Mikoto. 
child-roof 
Takechi - nokori no Mikoto. 
brave milk remnant 
Next there was— 
Furu-dama no Mikoto. 
shake jewel 


Children. 
Saki-dama no Mikoto. 
first jewel 
Ama no woshi - dachi no Mikoto. 
endure stand 
Next there was— 
Yorodzu-dama no Mikoto. 
myriad jewel 
Child. 
Ama no koha-kaha no Mikoto.” - 4 
hard river 


A number of these Deities are stated to be the ancestors of noble 
Japanese families. The explanation of the meaning of these names is often 


Tk AGE OF THE GODS. It 


Thereupon they thrust down the jewel-spear of Heaven,' and 
groping about therewith found the ocean. The brine which 


very conjectural. Some are: probably names of places. Possibly some of 
the obscurer names are Corean. The “ Seishiroku” speaks of a Corean 
Sagiri no Mikoto, and other known Corean Deities were worshipped in 
Japan. The reader will do well to consult here Satow’s “ Japanese Rituals ” 
in “J.AS.T.,” Vol. VI., Pt. II., p. 120, where he makes the pregnant sug- 
gestion that the sun was the earliest among the powers of nature to be 
deified, and that the long series of gods who precede her in the cosmogony 
of the “ Kojiki” and “ Nihongi,” most of whom are shown by their names to. 
have been mere abstractions, were invented to give her a genealogy. ; 

' Hirata conjectures that the jewel-spear (nu-boko or tama-boko) of 
Heaven was in form like a wo-bashira. Wo-bashira means literally male- 
) pillar. This word is usually applied to the end-posts 
or pillars of a railing or balustrade, no doubt on 
account of the shape of the top, which ends in a sort. 
of a ball (the nu or tama), supposed to resemble the . 
glans. That by wo-bashira Hirata means a phallus 
is clear from his quoting as its equivalent the 
Chinese expression 玉 3, ie. jewel-stalk, an 
ornate word for the penis. A Japanese word for 
this is wo-hashi, or wo-bashi, which contains nearly 
the same etymological elements as wo-bashira. 

A writer quoted in the Tsu-sho commentary 

Wo-bashira. on the “N thongi,” says that the Tama-boko (or. 
nu-boko) is the root of coition, . 

The late Mr. J. O'Neill, in his “ Kien of the Gods”, (pp. 31, 37, 67), pro- 
posed the theory that this spear and-ether spears of myth “are but symbols. 
of the Earth-axis and its prolongation,” an idea which is worked out with 
much ingenuity and learning in that remarkable work. At p. 88 he argues 
that this view is not inconsistent with the phallic interpretation. 

There are other indications in the ‘“ Nihongi” and “ Kojiki” of phallic 
worship in Ancient Japan, although, probably owing to the influence of 
Chinese ideas of literary propriety, there are fewer than might have been 
expected. Vsde Index—Phallic worship. ; 

All travellers in Japan, especially before the Revolution of 1868, must 
have observed numerous evidences of a phallic cult. The Government have. 
of recent years done their best to suppress this very gross form of nature 
worship, but it still exists in out-of-the-way places, as has been shown in an . 
interesting Essay by Dr. Edmund Buckley, of the University of Chicago, 
who has collected numerous facts relating to this subject. Dr. Griffis, in 
his “ Religions of Japan,” has also noticed several evidences of it. . 

Travelling from Utsunomiya to Nikko, in 1871, | found the road lined at 
intervals with groups of phalli, connected, no doubt, with the worship of the 
Sacred Mountain Nan-tai (male-form), which was visited every summer by 





12 NIHONGI. 


dripped from the point of the spear coagulated and became 
an island which received the name of Ono-goro-jima.' 

The two Deities thereupon descended and dwelt in this 
island. Accordingly they wished to become husband and wife 
together, and to produce countries. 

So they made Ono-goro-jima the pillar of the centre of the 
land.” 

Now the male deity turning. by the left, and the female * 


hundreds of pilgrims of the male sex, access to females being at that time 
rigorously prohibited. 

A cave at Kamakura formerly contained scores of phalli carved in stone. 

I once witnessed a phallic procession ina town some miles north of Tokio. 
A phallus several feet high, and painted a bright vermilion colour, was 
being carried on a sort of a bier by a crowd of shouting, laughing coolies 
with flushed faces, who zig-zagged along with sudden rushes from one side 
of the street to another. It was a veritable Bacchic rout. The Dionysia, 
it will be remembered, had their phalli. A procession of this kind invaded 
the quiet thoroughfares of the Kobe foreign settlement in 1868, much to 
the amazement of the European residents. 

That there are domestic shrines in the lupanars where these objects of 
worship are propitiated by having a small lamp kept constantly burning 
before them is, perhaps, not to be wondered at. 

Is it a mere coincidence that wo-bashira, male pillar, should contain 
the element hashira which is used as a numeral for deities? See above, 
p. 5. 

Some of the Rai-tsui, or thunder-clubs, figured in Kanda’s “ Ancient Stone 
Implements,” Plate VII., are probably phalli. Their size precludes the 
view that they were used as weapons. 

It may be, however, that both the Earth-axis and the phallic interpreta- 
tions of the nu-boko are too subtle. The Hoko may after all be a spear and 
nothing more, and the nu or jewel merely an ornate epithet, as indeed Hirata 
suggests. 

' Spontaneously-congeal-island. Cf. Ch. “ Kojiki,” p. 19. Identified with a 
small island near Ahaji. 

? The “Kiujiki” mentions a tradition according to which the two gods made 
the jewel-spear the central pillar of their house. 

* The words for male and female are in the original Yo and In. It greatly 
excites the indignation of the Motowori and Hirata school to have these 
Chinese philosophical terms applied to Japanese deities. I cannot help 
thinking that some early marriage ceremony is adumbrated by this 
circumambulation. We have the ceremony of divorce further on. ‘The 
erection of a house is not merely for practical reasons. It appears from 
several passages that a special building was a necessary preliminary to the 
consummation of a marriage in proper form. 


THE AGE OF THE GODS. 13 


deity by the right, they went round the pillar of the land 
separately. When they met together on one side, the female 
deity spoke first and said :—‘‘ How delightful! I have met 
with a lovely youth.”” The male deity was displeased, and 
said :—‘‘ 1am a man, and by right should have spoken first. 
How is it that on the contrary thou, a woman, shouldst have 
been the first to speak? This was unlucky. Let us go 
round again.” Upon this the two deities went back, and 
having met anew, this time the male deity spoke first, and 
said 一 "How delightful! I have met a lovely maiden.” 

Then he inquired of the female deity, saying : 一 " In thy body 
is there aught formed?” She answered, and said :—“ In my 
body there is a place which is the source of femineity.” The 
male deity said :—‘‘ In my body again there is a place which is 
the source of masculinity. I wish to unite this source- 
place of my body to the source-place of thy body.” Hereupon 
the male and female first became united as husband and 
wife. 


Now when the time of birth arrived, first of all the island of . 


Ahaji was reckoned as the placenta, and their minds took no 
pleasure in it. Therefore it received the name of Ahaji no 
Shima.’ 


Next there was produced the island of Oho-yamato no 
Toyo-aki-tsu-shima.* 

Here and elsewhere 日 本 (Nippon) ts to be read アア ZZ の.) 

Next they produced the island of Iyo no futa-na,* and next 
the island of Tsukushi.* Next the islands of Oki and Sado 


' “ The island which will not meet,” i.e. is unsatisfactory. Ahaji may also 
be interpreted as “my shame.” The characters with which this name is 
written in the text mean “foam-road.” Perhaps the true derivation is 
“ millet-land.” Cf. Ch. “ Koyiki,” p. 21. 

3 Rich-harvest (or autumn)-of-island. 

3 Yamato means probably mountain-gate. It is the genyine ancient name 
for the province which contained Nara and many of the other capitals of 
Japan for centuries, and it was also used for the whole country. Several of 
Mikados called themselves Yamato-neko. It is mentioned by the historian 
of the Later Han dynasty of China (A.D. 25-220) as the seat of rule in Japan 
at that time. (See above, p. 1.) 

4 Now called Shikoku. 

・ Now called Kiushiu. 

i. 


ピン 


I. 6, 


1.8.・ 


14 ae NIHONGI. 


were born as twins. This is the prototype of the twin-births 
which sometimes take place among mankind. 

Next was born the island of Koshi,' then the island of Oho- 
shima, then the island of Kibi no Ko.’ 

Hence first arose the designation of the Oho-ya-shima * 
country. 

Then the islands of Tsushima and Iki, with the small islands 
in various ‘parts, were produced by the coagulation of the 
foam of the salt-water. 

It is also stated that they were produced by the coagu- 
lation of the foam of fresh water. 

In one writing it is said:—‘‘ The Gods of Heaven 
addressed Izanagi no Mikoto and Izanami no Mikoto, say- 
ing: ‘There is the country Toyo-ashi-hara-chi-i-wo-aki no 
midzu-ho.* Do ye proceed and bring it into order.’ They 
then gave them the jewel-spear of Heaven. Hereupon 
the two Gods stood on the floating bridge of Heaven, and 
plunging down the spear, sought for land. Then upon 
stirring the ocean with it, and bringing it up again, the 
brine which dripped from the spear-point coagulated and 
became an island, which was called Ono-goro-jima. The 
two gods descended, dwelt in this island, and erected therc 


‘an etght-fathom palace.* Thev also set up the pillar 


of Heaven.” | 

Then the male Deity asked the female Deity, saying : 一 
‘‘ Is there anything formed in thy body?” She answered 
and gaid :—‘‘ My body has a place completely formed, and 
called the source of femineity.”.. The male god said :— 
“My body again has a place completely formed, and called 
the source of masculinity. I desire to unite my source of 


し Koshi is pot anisland. It comprises the present provinces of Ettchiu, 
Echigo, and Echizen. ーー 

* These two are not clear. Kibi is now Bingo, Bizen, and Bittchiu. Ko, 
“child or small,” perhaps refers to the small islands of the Inland Sea. 

+ Great-eight-island. 

* Abundant-reed-plain, thousand-five-hundred-harvest (or autumn) fair- 
gars. 

> The “ Kiujiki” makes the nu- boko or jewel- “spear the central pillar of 
the house which they erected. Eight-fathom is simply a poetical expression 
for larye. There is no special sacredness attached to the number eiyht. 


Tue AcE or THE Gops. 15 


masculinity to thy source of femineity.” Having thus 
spoken, they prepared to go round the pillar of Heaven, 
and made a promise, saying :—‘‘ Do thou, my younger 
-sister, go round from the left, while I will go round from 
the right.” Having done so, they went roundseparately and 
met, when the female Deity spoke first, and said : 一 “" How 
pretty ! a lovely youth! ”. The male Deity then answered 
-and said :—‘ How pretty! a lovely maiden!” Finally 
they became husband and wife. Their first child was the 





The Leech Child as Yebisu. 


leech, whom they straightway placed in a reed-boat and sent 
adrift.! Their next was the Island of Ahaji. This also was 
not included in the number of their children. Wherefore 
they returned up again to Heaven, and fully reported the 
circumstances. Then the Heavenly Gods divined this by 
the greater divination. Upon which they instructed them, 
ュー“ It was by reason of the woman’s having spoken 
first; ye had best return thither again.” Thereupon 
having divined a time, they went down. The two deities 





' The leech was identified in after times with the God Yebisu. See 
Anderson’s Catalogue of Paintings in the British Museum, p. 36. Hirata 
attempts to show that he was the same as Sukuna-bikona, but is not con- 
vincing. The reed boat recalls the Accadian legend of Sargon and his ark 
of rushes, the Biblical story of Moses as an infant and many more, for which 
the curious reader may consult the late John O*Neill’s “ Night of the Gods,” 
Pp. 410. 


I. 10. 


16 NIHONGI. 


accordingly went again round the pillar, the male Deity 
from the left,' and the female Deity from the right. 
When they met, the male Deity spoke first and said :— 
“‘ How pretty! a lovely maiden!” The female Deity 
next answered and said :—‘“‘ How pretty! a lovely youth!” 
Thereafter they dwelt together in the same palace and had 
children, whose names were Oho-yamato no Toyo-aki-tsu- 
shima, next the island of Ahaji, next the island of Iyo no 
futa-na, next the island of Tsukushi, next the triplet 
islands of Oki, next the island of Sado, next the island of 
Koshi, next the island of Kibi-no-ko. The country was 
accordingly called the ‘‘ Great-Eight-Island Country.” 

In one writing it is said :—‘‘ The two Deities Izanagi no 
Mikoto and Izanami no Mikoto stood in the midst of the 
mist of Heaven, and said :—‘ We wish to find a country.’ 
So they thrust down the jewel-spear'of Heaven, and 
groped about till they found the island of Ono-goro. 
Then they drew back the spear and rejoiced, saying :— 
‘Good ! there is a country !’”’ 

In one writing it is said:—‘‘ The two Deities Izanagi 
no Mikoto and Izanami no Mikoto sat in the Plain of High 
Heaven, and said:—‘ There must surely be a country.’ 
So with the jewel-spear of Heaven they scraped together 
the island of Ono-goro.” 

In one writing it is said :—‘‘ The two Deities Izanagi no 
Mikoto and Izanami no Mikoto spoke to one another, ~ 
saying :—‘ There is something resembling floating oil. In 
the midst of this there is perhaps a country.’ So they 
took the jewel-spear of Heaven and groping about formed 
with it an island which was called Ono-goro.”’ 

In one writing it is said:—‘‘ The female Deity spoke 
first and said :—‘ How pretty! a handsome youth!’ Now 
it was considered unlucky that the female Deity should 
have spoken first. Accordingly they went round again, 


1 Hirata says that as the left is superior to the right, and the man to the 
woman, it is proper that the man should go round from the left, and the 
woman from the right. He strongly condemns the Kojiki version of the 
story which reverses this order. The notion of the superiority of the left is 
really Chinese. 


THE AGE OF THE GoDS. 17 


when the male Deity spoke first and said :—‘‘ How.. 
pretty! a lovely maiden!” Postemo cupiebant coire, sed 

artis nescii erant. Tum erat motacilla' quae advolavit, | 
atque concussit suum caput et suam caudam. Quod cum : 
vidissent duo Dei, imitati sunt eam, et in hoc modo : 
artem coeundi potiti sunt. ~ 

In one writing it is said:—‘‘ The two Deities were 
united and became husband and wife. First of all, the 
islands of Ahaji and Aha being considered the placenta,? 
they produced. the island of Oho-yamato no Toyo- 
aki-tsurshima, next the island of Iyo, next the island of 
Tsukushi, next, as twins, the islands of Oki and Sado, 
next the island of Koshi, next Oho-shima, and next 
Kojima.” 

In one writing it is said :—‘‘ First there was born the 
island of Ahaji, next the island of Oho-yamato no Toyo- 
aki-tsu-shima, next the island of Iyo no futa-na, next the 
island of Oki, next the island of Sado, next the island of 
Tsukushi, next the island of Iki, and next the island of 
Tsushima.”’ 

In one writing it is ‘said :—‘* The island of Ono-goro 
being considered the placenta, there was born the island 
of Ahaji, next the island of Oho-yamato no Toyo-aki- 
tsu, next the island of Iyo no futa-na, next the island 
of Tsu-kushi, next the island of Kibi no ko, next, as 
twins, the islands of Oki and Sado, and next the island 
of Koshi.” 

In one writing it is said :—‘‘ The island of Ahaji being 
considered the placenta, there was born the island of 
Oho-yamato Toyo-aki-tsu, next the island of Aha, next 
the island of Iyo no futana, next the triplet islands of 
Oki, next the island of Sado, next the island of Tsukushi, 
next the island of Kibi no ko, and next Oho-shima.” 

In one writing it is said:—‘‘ The female Deity spoke 
first and said :—‘ How pretty! a lovely youth!’ She 


' Anglice, wagtail. 

2 The Japanese word for placenta is ye or yena. Ye is--also..Japanese for 
elder brother. The Kiujiki has in the corresponding passage Jf or elder 
brother. 

C 


18 NIHONGI. 


forthwith took the hand of the male Deity, and they at 
length became husband and wife. There was born to 
them the island of Ahaji, and next the leech-child.”’ 
They next produced the sea, then the rivers, and then the 
mountains. Then they produced Ku-ku-no-chi, the ancestor 
of the trees, and next the ancestor of herbs, Kaya no hime.' 


| Also called Nudzucht. 


_-~ After this Izanagi no Mikoto and Izanami no Mikoto con- 


‘sulted together, saying :—‘‘ We have now produced the Great- 


eight-island country, with the mountains, rivers, herbs, and 
trees. Why should we not produce someone who shall be 


: lord of the universe?* They then together produced the Sun- 


Goddess, who was called Oho-hiru-me no muchi.* 
Called in one writing Ama-terasu no Oho kami.‘ 
In one writing she is called Ama-terasu-oho-hiru-me no 
Mikoto.* 

The resplendent lustre of this child shone throughout 
all the six quarters.° Therefore the two Deities rejoiced, say- 
ing :—‘‘ We have had many children, but none of them have 
been equal to this wondrous infant. She ought not to be 
kept long in this land, but we ought of our own accord to 
send her at once to Heaven, and entrust to her the affairs of 


Heaven.” 


At this time Heaven and Earth were still not far separated,’ 
and therefore they sent her up to Heaven by the ladder of 

eaven. 

They next produced the Moon-god. 


1 Ku-ku is evidently for ki-ki, trees. Chi is the same root which we have 
in the modern chichi, father, and kaya is the name of a kind of rush used 
for thatching. Nu-dzu-chi, moor-of-father. 

2 Universe. In the original, tenka, i.e. that which is under Heaven, sub- 
sequently the usual word for the Empire. 

3 Oho-hiru-me no muchi. Great-noon-female-of-possessor. 

4 Heaven-illumine-of-great-deity. 

5 Heaven-illumine-great-noon-female-of-augustness. 

¢ North, South, East, West, Above, Below. 

7 “In the beginning the Heaven, Rangi, and the Earth, Papa, were the 
father and mother of all things. In those days the Heaven lay upon the 
‘Earth, and all was darkness. They had never been separated.” 

Maori myth, quoted by Lang, ‘‘ Custom and Myth,” p. 45. 


THe AGE OF THE GoDs. IO 


Called in one writing Tsuki-yumi' no Mikoto, or Tsuki- 
yomi no Mikoto. 

His radiance was next to that of the Sun in splendour. 
This God was to be the consort of the Sun-Goddess, and to 
share in her government. They therefore sent him also to 
Heaven. 

Next they produced the leech-child, which even at the age 
of three years could not stand. upright. They therefore placed 


a 
it in the rock-camphor-wood boat of Heaven, and abandoned ご) 


\ 


it to the winds. 
Their next child was Sosa no wo no Mikoto.* 
Called in one writing Kami Sosa no wo no Mikoto or 
Haya Sosa no wo no Mikoto.’ 

This God had a fierce temper and was given to cruel acts. 
Moreover he made a practice of continually weeping and 
wailing. So he brought many of the people of the land to an 
untimely end. Again he caused green mountains to become 
withered. Therefore the two Gods, his parents, addressed ‘ 


1 Yumi means bow, yomi darkness. Neither is inappropriate as applied 
to the moon. 

? This name is written indifferently Sosa no wo and Susa no wo. The 
accepted derivation refers Susa to Susamu, a'verb which means “to be 
linpetuous.” Hence the “ Impetuous'Male” of Chamberlain’s and Satow’s 
translations. I am disposed to prefer a derivation suggested by the “1dzumo 
Fudoki,” a very old book, which states :— 

“Village of Susa. Nineteen ri due west of the Town-house of the district. 
Kamu Susa no wo no Mikoto said :—‘ This is only a small country, but it is 
a Kuni-dokoro (local capital ?). Therefore my name shall not be affixed to 
wood or stone.’ This was accordingly the place where he allowed his 
august spirit to repose. There were, therefore, established by him the 
Greater Susa rice-lands and the Lesser Susa rice-lands.” 

Susa no wo is therefore simply the “ male of Susa.” Itwill be remembered 
that by one Japanese tradition, Idzumo is the home of the Gods, and that 
several of the legends respecting them relate to this locality. It is, however, 
probable that the older derivation is really a volks-etymologie, which has 
given colour to the stories told of this deity. Idzumo is a chief home of 
the worship of Susa no wo at the present day. His wife’s mother was called 
Susa no Yatsu-mimi, but it has not occurred to anybody to make her an 
“impetuous female.” Hirata rejects the modern identification of this God 
with Godzu Tenno. 

3 Kami, deity ; haya, quick. 

4 The character used is that appropriate to a sovereign addressing his 
subjects. 

C 2 





- 12. 


\ い ーー 


20 NIHONGI. 


Sosa no wo no Mikoto, saying:—‘‘ Thou art exceedingly 
wicked, and it is not meet that thou shouldst reign over the 
world. Certainly thou must depart far away to the Nether- 
Land.”’' So they at length expelled him. 

In one writing it is said :—‘‘ Izanagi no Mikoto said: 
‘I wish to procreate the precious child who is to rule the 
world.’ He therefore took in his left hand a white-copper 
mirror,’ upon which a Deity was produced from it called 
Oho-hiru-me no Mikoto. In his right hand he took a 

_ white-copper mirror, and forthwith there was produced 
from it a God.who was named Tsuki-yumi no Mikoto. 
Again, while turning his head and looking askance, a God 
was produced who was named Sosa no wo no Mikoto. 
Now Oho-hirume no Mikoto and Tsuki-yumi no Mikoto 
were both of a bright and beautiful nature, and were 
therefore made to shine down upon Heaven and Earth. 
But Sosa no wo's character was to love destruction, 
and he was accordingly sent down to rule the Nether 
Land.” 

In one writing it is said :—‘“‘ After the sun and moon, 
the next child which was born was the leech-child. When 
this child had completed his third year, he was neverthe- 
less still unable to stand upright. The reason why the 
leech-child was born was that in the beginning, when 
Izanagi no Mikoto and Izanami no Mikoto went round 
the pillar, the female Deity was the first to utter an ex- 

’ clamation of pleasure, and the law of male and female was 
therefore broken. They next procreated Sosa no wo no 
Mikoto. This God was of a wicked nature, and was 
always fond of wailing and wrath. Many of the people of 
the land died, and the green mountains withered. There- 
fore his parents addressed him, saying: ‘ Supposing that 
thou wert to rule this country, much destruction of life 
would surely ensue. Thou must govern the far-distant 
Nether Land.’ Their next child was the bird-rock-cam- 
phor-wood boat of Heaven. They forthwith took this 


1 Ne no kuni, lit. the root-country, by which Hades or Yomi is no doubt 
meant. 
2 See Index—Copper. 


Ti AGE OF THE Gobs. 21 


boat and, placing the leech-child in it, abandoned it to the 
current. Their next child was Kagu tsuchi.”' 」 

Now Izanami no Mikoto was burnt by Kagu tsuchi, so 
that she died.* When she was lying down to die, she 
gave birth to the Earth-Goddess, Hani-yama-hime,’ and 
the Water-Goddess, Midzu-ha-no-me. Upon this Kagu 
tsuchi took to wife Hani-yama-hime, and they had a child 
named Waka-musubi.‘ On the crown of this Deity’s head 
were produced the silkworm and the mulberry tree, and in 
her navel the five kinds of grain.‘ 

In one writing it is said :—‘‘ When Izanami no Mikoto 
gave birth to Ho-no-musubi,* she was burnt by the child, 
and died.’ When she was about to die, she brought forth 
the Water-Goddess, Midzu-ha-no-me, and the Earth- 

_ Goddess, Hani-yama-hime. She also brought forth the 
gourd ® of Heaven.”’ . 

In one writing it is said :—‘* When about to give birth 
to the Fire-God, Kagu tsuchi, Izanami no Mikoto became 
feverish and ill. In consequence she vomited, and the 
vomit became changed into a God, who was called 
Kana-yama-hiko.? Next her urine became changed into 
a Goddess, who was called Midzu-ha-no-me. Next her 
excrement was changed into a Goddess, who was called- 
Hani-yama-hime. | | 

In one writing it is said :—‘‘ When Izanami no Mikoto 
gave birth to the Fire-God, she was burnt, and died. She 
was, therefore, buried at the village of Arima in Kumano, 
in the province of Kii. In the time of flowers, the in-. 
habitants worship the spirit of this Goddess by offerings of 


' Kagu tsuchi was the God of Fire. Tsu is here probably the genitive 
particle, and chi the same honorific word as appears in several other names 
of Gods. He was worshipped at Nagusa in Kii 

? Lit. ended. + Clay-mountain-lady. 

* Young-growth. 

* Hemp, millet, rice, corn, pulse. This is a Chinese form of speech, and 
with the mention of the silkworm betrays a recent origin of this tradition. 

¢ Fire-growth. 7 Lit. retired. 

* The gourd was to hold water to subdue the Fire-God with when he 
became violent. 

® Metal-mountain prince. This legend indicates an acquaintance with 
mining. 


| 


. 14. 


7,  【 


I, 15. 


22 NIHONGI. 


flowers. They also worship her with drums, flutes, flags, 
singing and dancing.” 

In one writing it is said :—‘‘Izanagi no Mikoto and 
Izanami no Mikoto, having together procreated the Great- 
eight-island Land, Izanagi no Mikoto said: ‘ Over the 
country which we have produced there is naught but 
morning mists which shed a perfume everywhere!’ So 
he puffed them away with a breath, which became 
changed into a God, named Shina tohe no Mikoto. He 
is also called Shina’ tsu hiko no Mikoto. This is the 
God of the Wind. Moreover, the child which they pro- 
created when they were hungry was called Uka no 
mi-tama* no Mikoto. Again they produced the Sea-Gods, 
who were called Wata* tsu mi no Mikoto, and the Moun- 
tain-Gods, who were called Yama tsu mi, the Gods of the 
River-mouths, who were called Haya-aki*-tsubi no Mikoto 
the Tree-Gods, who were called Ku-ku no chi, and the 
Earth-Goddess, who was called Hani-yasu’ no Kami. 
Thereafter they produced all manner of things whatsoever. 
When the time came for the Fire-God Kagu tsuchi to 
be born, his mother Izanami no Mikoto was burnt, and 
suffered change and departed.* Then Izanagi no Mikoto 
was wroth, and said: ‘Oh, that I should have given my 
beloved younger sister’ in exchange for a single child ! 


1 Shina is said to be derived from shi, wind or breath, and na, a short form. 
of naga, long. See Chamberlain’s “ Kojiki,” p. 27. The worship of this God 
is frequently referred to in the last two books of the Nihongi. See also 
Satow’s “ Ancient Japanese Rituals,” where a prayer to him is given. Tohe 
means chief. 

2 Food august-spirit. The Chinese characters transliterated Uka mean 
storehouse rice. 

* Wata is an old word for sea ; mi is probably “ body.” 

‘ Haya-aki means swift-autumn ; tsu, of, and bi (or mi) perhaps person or 
body. 

5 Clay-easy. 9 i.e. died. 

? The ancient Japanese word for younger sister was imo, which is also 
applied to a wife. It may be doubted whether this justifies any adverse 
inference as to the morals of the Japanese in early times. “Sister” is used 
as an endearing epithet in the Song of Solomon where the relation 1s cer- 
tainly not that of brother and sister. It is true, however, that marriages were 
allowed between brothers and sisters when of different mothers. 


THE AGE OF THE GODS. 23 


So while he crawled at her head, and crawled at her feet, 
weeping and lamenting, the tears which he shed fell down 
and became a Deity. It is this Deity who dwells at 
Unewo no Konomoto, and who is called Naki-saha-me ' 
no Mikoto. At length he drew the ten-span sword with 
which he was girt, and cut Kagu tsuchi into three pieces, 
each of which became changed into a God. Moreover, 
the blood which dripped from the edge of the sword? 
became the multitudinous * rocks which are in the bed of 
the Easy-River ‘ of Heaven. This God was the father of 
Futsu-nushi no Kami. Moreover, the blood which dripped 
from the hilt-ring of the sword spurted out and became 
deities, whose names were Mika no Haya-hi* no Kami 
and next Hi no Haya-hi no® Kami. This Mika no 
Haya-hi no Kami was the parent of Take-mika-suchi’ no I. 17. 
Kami.” . 

Another version is :—‘‘ Mika no haya-hi no Mikoto, next 
Hi no haya-hi no Mikoto, and next Take-mika-tsuchi no 
Kami.” 

7 Moreover, the blood which dripped from the point of 
the sword spurted out and became deities, who were called 
Iha-saku* no Kami, after him Ne-saku no Kami,’ and 
next Iha-tsutsu-wo "no Mikoto. This Iha-saku no Kami 
was the father of Futsu-nushi' no Kami.” 

One account says :—‘“Iha-tsutsu-wo no Mikoto, and 
next [ha-tsutsu-me no Mikoto.”’ 

7 Moreover, the blood which dripped from the head of the 
sword spurted out and became deities, who were called 
Kura o Kami no Kami," next Kura-yamatsumi no Kam," 
and next Kura-midzu-ha no Kami." 


1 Weep-abundant-female. 2 Cf. Ch. “ Kojiki,” p. 32. 

3 Literally, five hundred. 

‘ i.e. The Milky Way. Yasu, easy, is probably in error for ya-so, eighty, 
i.e. manifold, having many reaches. 

4 Jar-swift-sun. So written, but mika is probably a word meaning very or 
mighty. 

9 Fire-swift-sun. See Ch. “ Kojiki,” p. 32. 7 Brave-jar-father. 

* Rock-splitting-god. 9 Root-splitting-god. 0 Rock-elder-male-god. 

1 Futsu is interpreted as “a snapping sound” ; nushi is master. 

® Dark-god. 3 Dark-mountain-body-god. 14 Dark-water-goddess. 


I. 18. 


24 NIHONGI. 


Thereafter, Izanagi no Mikoto went after Izanami no 
Mikoto, and entered the land of Yomi." When he reached 
her they conversed together, and Izanami no Mikoto 
said: ‘ My lord and husband, why is thy coming so late? 
I have already eaten of the cooking-furnace of Yomi.’ 
Nevertheless, I am about to lie down to rest. I pray thee, 
do not thou look on me.’ Izanagi no Mikoto did not 
give ear to her, but secretly took his many-toothed comb 
and, breaking off its end tooth,’ made of it a torch, and 
looked at her. Putrefying matter had gushed up, and 
maggots swarmed. This is why people at the present day 
avoid using a single light at night, and also avoid throwing 
away acomb‘ at night. Izanagi no Mikoto was greatly 
shocked, and said: ‘Nay! I have come unawares to a 
hideous and polluted land.’ So he speedily ran away back 
again. Then Izanami no Mikoto was angry, and said: 


1 The original has “yellow springs,” a Chinese expression. Yomi or Yomo 
is Hades. It is no doubt connected with yo or yoru, night. 

2 This is a feature of many old-world and savage myths. In the legend 
of the rape of Proserpine by Pluto, as told by Ovid, Jupiter replies to 
Ceres, who demanded back her daughter— 

“, 。 . Repetat Proserpina caelum, 
Lege tamen cert4: si nullos contiget illic 
Ore cibos.” 
But Proserpine already— 
| “Puniceum curva decerpserat arbore pomum 
Sumta que pallenti septem de cortice grana 
Presserat ore suo.” 

Compare also the story of Nachikétas from the Taittiriya Brahmana, and 

the Katha Upanishad :— 


“Three nights within his (Yama’s) mansion stay, 
But taste not, though a guest, his food.” 
Muir’s Sanskrit texts, Vol. V., p. 329. 


The resemblance of the name Yama of the Indian God of the Lower 
World to the Japanese Yomi has been noted, and also some points of 
similarity in the myth of Yami and Yama to that of Izanagi and Izanami. 
See Lang, ‘‘ Custom and Myth,” p. 171. 

* End-tooth is in Japanese wo-bashira, ie. male-pillar, for which see 
above, note to p. II. 

* The “ Adzuma Kagami” mentions a superstition ‘that any one who picks 
up a comb which has been thrown away Is transformed into another person. 


THE AGE OF THE Gops. 25 


‘Why didst thou not observe that which I charged thee? 
Now am I put to shame.’ So she sent the eight Ugly 
Females of Yomi' (Shikome, called by some: Hisame) to 
pursue and stay him. Izanagi no Mikoto therefore drew 
his sword, and, flourishing it behind him, ran away. 
Then he took his black head-dress and flung it down. 
It became changed into grapes, which the Ugly Females 
seeing, took and ate. When they had finished eating 
them, they again pursued Izanagi no Mikoto. Then he 
flung down his many-toothed comb, which forthwith 
became changed into bamboo-shoots. The Ugly Females 
pulled them up and ate them, and when they had done 
eating them, again gave chase. Afterwards, Izanami no 


Mikoto came herself and pursued him.’ By this time 


Izanagi no Mikoto had reached the Even Pass of 
Yomi.” 

According to one account, Izanagi no Mikoto made 
water against a large tree, which water at once turned 
into a great river. While the Ugly Females of Yomi were 
preparing to cross this river, Izanagi no Mikoto had 
already reached the Even Pass of Yomi. So he took a 
thousand-men-pull-rock, and having blocked up the path 
with it, stood face to face with Izanami no Mikoto, and at 
last pronounced the formula of divorce. Upon this, 
Izanami no Mikoto said: ‘‘ My dear Lord and husband, if 
thou sayest so, I will strangle to death the people of the 
country which thou dost govern, a thousand in one day.” 
Then Izanagi no Mikoto replied, saying, ‘‘ My beloved 
younger sister, if thou sayest so, I will in one day cause 
to be born fifteen hundred.” Then he said, ‘‘ Come ‘no 
further, and fhrew down his staff, which was called 
Funado’* no Kami. Moreover, he threw down his girdle, 


1 The “ Wamidsho” mentions a statement that these were used as bogeys 
to frighten children with under the name of Gogo-me. 

* The student of folk-lore will at once recognize this pursuit. Cf. Lang’s 
“Custom and Myth,” pp. 88 and 92: “A common incident is the throwing 
behind of a comb, which turns into a thicket.” 

3 Or Kunado, come-not-place. Cf. Ch. “ Kojiki,” p. 39. This was the God 
of roads. 


26 NioNcri。 


which was called Naga-chi-ha' no Kami. Moreover, he 
threw down his upper garment, which was _ called 
Wadzurahi* no Kami. Moreover, he threw down his 
trowsers, which were called Aki-gui? no Kami. More- 
over, he threw down his shoes, which were called Chi- 
shiki* no Kami. 

Some say that the Even Pass of Yomi is not any place 
in particular, but means ‘only the space of time when the 
breath fails on the approach of death.’ 

Now the rock with which the Even Pass of Yomi was 
blecked: is called Yomi-do ni fusagaru . Oho-kami.* 

‘Another name for it is Chi-gayeshi 7 no Oho-kami. 

When Izanagi no Mikoto had returned, he was seized 
with regret, and said, ‘‘ Having gone to Nay! a hideous 
and filthy place, it is meet that I should cleanse my body 
from its pollutions.” He accordingly went to the plain of 
Ahagi at Tachibana in Wodo in Hiuga of Tsukushi, and 
purified himself. When at length he was about to wash 
away the impurities® of his body, he lifted up his voice 
and said, ‘‘ The upper stream is too rapid and the lower 
stream is too sluggish, I will wash in the middle stream.” 
The God which was thereby produced was called Ya-so- 
maga-tsu-bi*® no Kami, and then to remedy these evils 


' Long-road-rock. 3 Disease or trouble. 
3 This-might mean open-bite, but the derivation is very doubtful. 
* Road-spread-out. 


5 Motodri treats this suggestion with supreme contempt. He prefers to 


_ accept the identification of the “ Kojiki” (Ch, K. p. 39) with a place in Idzumo. 


Other parts of the world also. boast entrances to the lower regions. The 
Chinese have one at Téng-chow, and the Roman and Greek legends need 
not be more particularly referred to. 

6? Yomi-gate-block-great-God. 

7 Road-turn-back. 

* Izanagi’s ablutions are typical of the ceremonial lustration required after 
contact with death. A Chinese traveller to Japan in the early centuries of 
the Christian era noted that “when the funeral is over the whole family go 
into the water and wash.” Ovid makes Juno undergo lustration after a visit 
to the lower regions, and Dante is washed in Lethe when he passes out of 
Purgatory. For lustration as a widespread practice, consult Dr. Tylors 
… Primitive Culture,” Vol. II., p. 435, ef seg. 

9 Eighty-evils-of-body. Cf. Ch. “ Kojiki,” p. 41. 


THE AGE OF THE GODS. 27 


there were produced Deities named Kami-nawo-bi no 
Kami, and after him Oho-nawo-bi! no Kami. 

Moreover, the Deities which were produced by his 
plunging down and washing in the bottom of the sea 
were called Soko-tsu-wata-tsu-mi’? no Mikoto and Soko- 
tsutsu-wo no Mikoto. Moreover, when he plunged and 
washed in the mid-tide, there were Gods produced who 
were called Naka * tsu wata-dzu-mi no Mikoto, and next 
Naka-tsutsu-wo no Mikoto.‘ Moreover, when he washed 
floating on the surface of the water, Gods were produced, 
who were called Uha-tsu-wata-dzu-mi no Mikoto and next 
Uha*-tsutsu-wo no Mikoto. . There were in all nine Gods. 
The Gods Soko-tsutsu-wo no Mikoto, Naka-tsutsu-wo no 
Mikoto, and Soko-tsutsu-wo no Mikoto are the three 
great Gods of Suminoye. The Gods Soko-tsu-wata-dzu- 
mi no Mikoto, Naka-tsu-wata-dzu-mi no Mikoto, and 
Uha-tsu-wata-dzu-mi no Mikoto are the Gods worshipped * 
by the Muraji of Adzumi.’ 

Thereafter, a Deity was produced by his washing his 


1 Nawo is the root of a verb nawosu, to remedy. 

2 Bottom-sea-of-body. 3 Middle-sea-god. 

* Middle-elder-male. > Uha means upper. 

* As appears from the parallel passage of the ‘‘ Kojiki,” this is a case of 
ancestor worship, not, it will be observed, of the immediate ancestors, as in 
China, but of a remote mythical ancestor who is a Deity, as his name 
indicates, 

7 Adzumi no Muraji is a title corresponding exactly to such English 
titles as “Duke of Wellington,” Adzumi being the name of a place and 
Murajia title of honour. It is derived from mura, a village or assemblage, 
and ushi, master. These titles, called Uji or Kabane, though Kabane is 
properly the second or honorary element, were in their origin simply 
official designations, and in the “ Nihongi” we frequently meet with cases 
where the office and the title are united inthe same person. They were, how- 
ever, hereditary, and by degrees the mere honorary element prevailed. It 
too, ultimately vanished, these titles becoming simply surnames to which no 
particular distinction was attached. Japanese writers, the author of the 
‘“ Nihongi” with the rest, have, for want of a more appropriate character, 
identifi¢d them with the Chinese #£ or surname, which is only true of a 
period later than the time covered by the “Nihongi.” There was also a 
personal name (na), but the ancient Japanese seem to have had no 
proper surnames, although the Uji answered the same purpose in a rough 
way. 


I. 22. 


28 NIHONGI. 


left eye, which was called Ama-terasu-no-oho-Kami.' 
Then he washed his right eye, producing thereby a Deity 
who was called Tsuki-yomi no Mikoto.* Then he washed 
his nose, producing thereby a God who was called Sosa 
no wo no Mikoto. In all there were three Deities. Then 
Izanagi no Mikoto gave charge to his three children, 
saying, ‘‘Do thou, Ama-terasu no Oho-kami, rule the 
plain of High Heaven: do thou, Tsuki-yomi no Mikoto, 
rule the eight-hundred-fold tides of the ocean plain: do 
thou, Sosa no wo no Mikoto, rule the world.” At this 
time, Sosa no wo no Mikoto was already of full age. He 
had, moreover, grown a beard eight spans long. Never- 
theless, he neglected to rule the world, and was always 
weeping, wailing, and fuming with rage. Therefore 
Izanagi no Mikoto inquired of him, saying, ‘‘ Why dost 
thou continually weep in this way?” He answered and 
said, ‘“‘I wish to follow my mother to the Nether Land, 
and it is simply for that reason that I weep.” Then 
Izanagi no Mikoto was filled with detestation of hitn, and 
said, ‘‘ Go, even as thy heart bids thee.’’ Sohe forthwith 
drove him away. 

In one writing it is said: ‘‘ Izanagi no Mikoto drew his 
sword and cut Kagutsuchi into three pieces. One of these 


! The Sun-Goddess. 

7 The Moon-God. Compare with this the Chinese myth of P’an-ku : 
“ P’an-ku came into being in the Great Waste, his beginning is unknown. 
In dying, he gaye birth to the existing material universe. His breath was 
transmuted into the wind and clouds, his voice into thunder, his left eye 
into the sun, and his right into the moon : his four limbs and five extremities 
into the four quarters of the globe and the five great mountains, his blood 
into the rivers, his muscles and veins into the strata of the earth, his flesh 
into the soil etc.”—Mayer’s “Chinese Manual,” p. 174. Note here that the 
Japanese myth gives precedence to the left over theright. This is a Chinese 
characteristic. Hirata rejects any identification of the two myths, pointing 
out that the sun is masculine in China and feminine in Japan. This is not 
conclusive. Such closely related nations as the English and Germans 
differ as to the sex which they ascribe to the sun, and Lang in his “ Myth, 
Ritual, and Religion,” points out that among the Australians, different 
tribes of the same race have different views of the sex of the sun and 
moon. 


THE AGE OF THE GODS. 29 


became Ikadzuchi no Kami,' one became Oho-yama-tsu-mi* 
no Kami, and one became Taka-wo-Kami.* Moreover, it 
is said : ‘‘ When he slew Kagutsuchi, the blood gushed out 
and stained the five hundred ‘ rocks which are in the midst 
of the eighty rivers of Heaven, forming thereby Gods who 
were-called [ha-saku ‘no Kami; next Ne-saku * no Kami's 
child, Iha-tsutsu-wo’ no Kami ij and next, Iha-tsutsu-me 
no Kami’s child, Futsu-nushi no Kami.”’ 

In one writing it is said: ‘‘ Izanagi no Mikoto cut 
Kagutsuchi no Mikoto into five pieces, which were each 
changed, and became the five Mountain-Gods. The first 
piece, viz., the head, became Ohg-yama-tsu-mi ;* the second, 
viz. the trunk, became Naka’-yama-tsu-m1i; the third, viz. 
the hands, became Ha"-yama-tsu mi ; the fourth, viz. the 
loins, became Masa-katsu-yama-tsu-mi;'' and the fifth, 
viz. the feet, became Shiki'*-yama-tsu- mi. 

At this time the blood from the wounds spurted out and 
stained the rocks, trees and herbage. - This is the reason 
that herbs, trees, and pebbles naturally contain. the 
element of fire.” 

In one writing it is said: ‘‘ Izanagi no Mikoto, wishing 
to see his younger sister, went to the temporary burial- 
place. At this time, Izanami no Mikoto being still as she 
was when alive came forth to meet him, and they talked 
together. She spoke to Izanagi no Mikoto and said, ‘ My 
august Lord and husband, I beseech thee not to look at 
me.’ When she had done speaking, she suddenly became 
invisible. - It was then. dark, so Izanagi no Mikoto lit a 
single light, and looked at her. Izanami no Mikoto was 
then swollen and festering, and eight kinds of Thunder- 
Gods rested on her. Izanagi no Mikoto was shocked, and 
ran away. Then the thunders all arose and pursued him. 


» The Thunder-God. _ # Greatemountain-of-person. 

> High male-God. © 

4 The numbers 509, 80, 8, 180, 10,000 are often put vaguely for a large 
number. 

* Rock-split. 5 Root-split. 

* Rock-elder-male. * Great-mountain-of-person. 

? Middle. Spur, vide Ch. K., p. 33. 

1 True-conquer or excel. 2 Foundation. 


30 


NIHONGI. 


Now by the roadside there grewa large peach tree,’ at the 
foot of which Izanagi no Mikoto concealed himself. He 
accordingly took its fruit and flung it to the thunders, upon 
which the thunders all ran away. ‘This was the origin of 
the practice of keeping off evil spirits by means of peaches. 
Then Izanagi flung down his staff, saying: ‘ The thunders 
may not come beyond this.’ It (the staff) was called 
Funado no Kami, and was originally called Kunado no 
Ohoji. 

Of the so-called Eight Thunders, that which was on her 
head was called the Great Thunder; that which was on 
her breast was called the Fire-Thunder : that which was 
on her belly was cailed the Earth-Thunder : that which 
was on her back was called the Young-Thunder; that 
which was on her posteriors was called the Black-Thunder; 
that which was on her hand was called the Mountain- 
Thunder; that which was on her foot was called the 
Moor-Thunder : and that which was on her genitals was 
called the Cleaving-Thunder.” 

In one writing it is said: ‘‘Izanagi no Mikoto followed 
after Izanami no Mikoto, and, arriving at the place where 
she was, spoke to her and said: ‘I have come because I 
sorrowed for thee.’ She answered and said, ‘We are 
relations.» Do not thou look upon me. Izanagi no 
Mikoto would not obey, but continued to look on her. 
Wherefore Izanami no Mikoto was ashamed and angry, 
and said, ‘Thou hast seen my nakedness. Now I will in 
turn see thine.’ Then Izanagi no Mikoto’was ashamed, 
and prepared to depart. He did not, however, merely go 
away in silence, but said solemnly, ‘Our relationship is 
severed.'? Again he said, ‘I will not submit to be beaten 


' Chinese legend also ascribes magical properties tothe peach. Si Wang 
Mu, a fabulous being of the female sex, possessed a peach tree whose fruit 
conferred the gift of immortality. It has also the virtue of driving off the 
demons of disease. Staves and bows of peach-tree wood were used in the 
ceremony of oni-yarahi (sending away demons), performed on the last day 
of the year. 

* Come-not-place-great-elder (or ancestor). 

* Relations. The interlinear kana has weara, i.e. the same uji or house. 

* Fiom the “Kiujiki” it would appear that this was the formula of divorce. 


THE AGE OF THE GODS. 31 
by a relation、′ And the God of the Spittle* which he 
thereupon spat out was called Haya-tama no wo.’ Next 
the God of his purification was called Yomo-tsu-koto-saka 
no wo.;‘ two gods in all. And when he came to contend 
with his younger sister at the Even. Pass. of Yomi, Izanagi 
mo. Mikoto. said, ‘It was weak of me at first to SOrrow 
zand mourn on account of a relation.’ 

Then said the Road-wardens of Yomi, ‘ We have a 
message for thee, as follows: ‘I and thou have produced 
<ountries. Why should we seek to produce more? I 
shall stay in this land, and will not depart along with thee.’ 
At this time Kukuri"*-hime no Kami said something which 
Izanagi no Mikoto heard and approved, and she then 
vanished away. 

But, having visited in person the Land of Yomi, he had 
brought on himself ill-luck. In order, therefore, to wash 
away the defilement, he visited the Aha gate* and the 
Haya-sufu-na‘ gate. But the tide in these two gates was 
exceeding strong. So he returned and took his way 
towards Wodo® in Tachibana..- There he did his ablu- 
tions. At this time, entering the water, he blew out and 
produced Iha-tsu-tsu" no Mikoto : coming out of the water, 
he blew forth and produced Oho-nawo-bi" no Kami. 
Entering a second time, he blew out and produced Soko- 
tsutsu '' no Mikoto ; coming out he blew forth and produced 
Oho-aya-tsu-bi * no Kami. Entering again, he blew forth 


' Referring to the threat of slaying 1000 people in one day, and the 
counter-threat of making 1500 children to be born in one day. 

7 A Japanese authority says that at the present time spitting is ¢ssential 
in the purification ceremony. Another says, ‘‘ This is the reason why at the 
present day people spit when they see anything impure.” Cf. ‘l'ylor’s 
“ Primitive Culture,” Vol. I., p. 103; Vol. 11., p. 441. 

3 Quick-jewel-male. * Yomi-of-thing-divide-mal、. 

* Hirata derives this from &/4#, hear, and ri, enter, the meaning be ny 
that of mediation. 

* Now known as the Naruto passage, a strait fa‘nous for its rapid tides. 

? Quick suck-name. In the Bungo Channel. 

® Little-gate. ' Rock-of-elder. 
© Great-remedy-person. 1. Bottom-elder. 
12 Great-pattern- of-person 


32 ー、 NIHONGI. 


and produced Aka-tsutsu ' no Mikoto, and coming out he 
blew out and produced the various deities of Heaven and 
Earth, and of the Sea-plain.” , 

In one writing it is said:—‘‘ Izanagi no Mikoto charged 
his three children, saying, ‘Do thou, Ama-terasu no Oho- 
kami, rule over the plain of High Heaven; do thou, 
Tsuki-yomi no Mikoto, be associated with her in the 
charge of Heavenly matters: do thou, Sosa no wo no 
Mikoto, govern the plain of Ocean.’ 

Now. when Ama-terasu no Oho-kami was already in 
Heaven, she said :—‘I hear that in the Central country 
of reed-plains there is the Deity Uke-mochi no Kami.? Do 
thou, Tsuki-yomi no Mikoto, go and wait upon her.’ Tsuki- 
yomi no Mikoto, on receiving this command, descended 
and went to the place where Uke-mochi no .Kami was. 
Thereupon Uke-mochi no Kami turned her head towards 
the land, and forthwith from her mouth there came boiled 
rice: she faced the sea, and again there came from her 
mouth things broad of fin and things narrow of・fn. She 
faced the mountains and again there came from her mouth 
things rough of hair and things soft of hair. These things 
were all.prepared and set out on one hundred tables for 
his entertainment. Then Tsuki-yomi no Mikote became 
flushed with anger, and said:—‘ Filthy! Nasty! That 
thou shouldst dare to feed me with things disgorged 
from thy mouth.’ So he drew his sword and slew her, © 
and then returned and made his report, relating all the 
circumstances. Upon this Ama-terasu no Oho-kami 
was exceedingly angry, and said :—‘ Thou art a wicked 
Deity. I must not see thee face to face.’ Sothey were 
separated by one day and one night, and dwelt apart. 

After this Ama-terasu no Oho-kami sent a second time 
Ame-kuma-bito*to go and see her. At this time Uke- 
mochi no Kami was truly dead already. But on the crown 
of her head there had been produced the ox and the horse; 


‘! Red-elder. 3 The Goddess of food. 

3 Written “Heaven-bear-man.” The real meaning ts supposed to be 
Heaven-cloud (kumo)-man, the clouds being regarded as messengers of the 
Gods. 


THE AGE OF THE GODS. 33 


on the top of her forehead there had been produced 
millet ; over her eyebrows there had been produced the silk- 
worm ; within her eyes there had been produced panic; in 
her belly there had been produced rice; in her genitals there 
had been produced wheat, large beans and small beans.’ 

Ame-kuma-bito carried all these things and delivered them 
to Ama-terasu no Oho-kami, who was rejoiced, and said :— 
‘These are the things which the race of visible* men will 
eat and live.’ So she made the millet, the panic, the 
wheat, and the beans the seed for the dry fields, and the 
rice she made the seed for the water-fields. Therefore she 
appointed a Mura-gimi‘ of Heaven, and forthwith sowed 
for the first time the rice.seed in the narrow fields and in 
the long fields of Heaven. That autumn, drooping ears 
bent down, eight span long, and were exceedingly pleasant 
to look on. 

Moreover she took the silkworms in her mouth, and 
succeeded in reeling thread from them. From this began 
the art of silkworm rearing.” ® 

Upon this Sosa no wo no Mikoto made petition, saying :— 
“I will now obey thy instructions and proceed to the Nether 
Land. Therefore I wish for a short time to go to the Plain of 
High Heaven and meet with my elder sister, after which I will 
g0 away for ever.” Permission was granted him, and he there- 
fore ascended to Heaven. 

After this, Izanagi no Mikoto, his divine task having been 


? Soja hispida. Hepburn. 

* Phaseolus radiatus. Hepburn. Compare with this the Chinese myth of 
P‘an-ku quoted above. There are Indian and Iranian myths ofa similar 
character. See “T.R.A.S.,” Jan., 1895, p. 202. “Creation from the frag- 
ments of a fabulous anthropomorphic being is common to Chaldzans, 
Iroquois, Egyptians, Greeks, Tinnehs, Mangaians, and Aryan Indians,” 
Lang, “ Myth, Religion, Ritual,” I. 246. 

3 As opposed to the unseen gods. 4 Village-chief. 

§ The “ Kojiki” makes Susa no wo to slay Uke-mochi no Mikoto, but the 
“ Kiujiki” agrees with the version just given, which is more likely to be the 
original form of the story, as it is an explanation of the reason why the sun 
and moon are not seen together, and has parallels in myths of other 
countries. Ama-terasu no Oho-kami (now called Ten-sh6-dai-jin) and 
Ukemochi no Kami are the two principal Deities worshipped at Ise. See 

Satow’s “ Handbook of Japan,” pp. 175, 176. 


D 


。 29. 


34 .. | NIHONGI. . 


accomplished, and his spirit-career about to suffer a change, 
built himself an abode of gloom in the island of Ahaji, where he 
dwelt for ever in silence and concealment. 

Another account says :—‘‘ Izanagi no Mikoto, his task 

. having been accomplished, and his power great, ascended 

to Heaven and made report of his mission. There he dwelt 
in the smaller palace of the Sun.” (By smaller palace ts ineant 
the palace of a prince.) 

Now at first when Sosa no wo no Mikoto went up to Heaven, 
by reason of the fierceness of his divine nature there was a 
commotion in the sea, and the hills and mountains groaned 
aloud. Ama-terasu no Oho-kami, knowing the violence and 
wickedness of this Deity, was startled and changed countenance, 
when she heard the manner of his coming. She said (to her- 
self) :—‘‘ Is my younger brother coming with good intentions ? 
I think it must be his purpose to rob me of my kingdom. By 
the charge which our parents gave to their children, each of us 
has his own allotted limits. Why, therefore, does he reject the 
kingdom to which he should proceed, and make bold to come 
spying here?” So she bound up her hair into knots ' and tied 
up her skirts into the form of trowsers. Then she took an 


. august string of five hundred Yasaka? jewels, which she 


entwined around her hair and wrists. Moreover, on her back she 
slung a thousand-arrow quiver and a five-hundred-arrow quiver. 
On her lower arm she drew a dread loud-sounding elbow-pad." 
Brandishing her bow end upwards,‘ she firmly grasped. her 


1 In male fashion. - 

2 This word has given much difficulty to the commentators. It is written 
with characters which mean “ eight feet,” and this is accepted by some as 
the true derivation. Hirata makes it ya, very, sa, a honorific, and aka, bright. 
Perhaps the best interpretation is simply that which makes it the name of 
the place where the jewels, or rather beads, were made. Ya-saka would then 
mean eight-slopes. <A place of this name is mentioned more than once in 
the “ Nihongi.” See Ch. “ Kojiki,” p. 46, and Satow’s “ Rituals.” 

3 In Japanese, tomo. This was partly for the protection of the arm against 
the recoil of the bow-string, and partly in order to produce a terrifying 
sound when struck by it. Its shape (like a comma) is familiar to us from 
the well-known tomoye, the symbol so constantly met with in Japanese art, 
in which two or three tomo are joined together. There it represents the in 
and yé, or the in, yo and taiki. 

4 In the position for shooting. 


Tue Act or THE Gops. 35 


sword-hilt, and stamping on the hard earth of the courtyard, 


sank her thighs into it as if it had been foam-snow, and kicked 
it in all directions. Having thus put forth her dread manly 
valour, she uttered a mighty cry of defiance, and questioned 
him in a straightforward manner. Sosa no wo no Mikoto 
answered and said :—‘‘ From the beginning my heart has no 
been black. But as in obedience to the stern behest of our 
parents, I am about to proceed for ever to the Nether Land, 
how could I bear to depart without having seen face to face 
thee my elder sister? It is for this reason that I have 
traversed on foot the clouds and mists and have come hither 
from afar. I am surprised that my elder sister should, on 
the contrary, put on so stern a countenance.” 」 

Then Ama-terasu no Oho-kami again asked him, saying : 一 


<Tf this be so, how wilt thou. make evident the redness of thy . 


heart ?”’* He answered and said :—“ Let us, I pray thee, make 
an oath together. While bound by this oath, we shall surely 
produce children. If the children which I produce are females, 
then it may be taken that I have an impure heart, But if the 
children are males, then it must be considered that-my heart is 
pure.” 

Upon this Ama-terasu no Oho-kami asked for Sosa no wo no 
Mikoto’s ten-span sword, which she broke into three. pieces, 
and rinsed in the true-well of Heaven. Then chewing them 
with a crunching noise, she blew them away, and from the 
true-mist of her breath Gods were born. The first was named 
Ta-gori-bime, the next Tagi-tsu-bime, and the next Ichiki- 
shima-bime,* three daughters in all. 

After this Sosa no wo no Mikoto begged from Ama-terasu no 
Oho-kami the august string of 5oo Yasaka jewels which was 
entwined in her hair and round her wrists, and rinsed it in the 
true-well of Heaven. Then chewing it with a crunching noise, 
he blew it away, and from the true-mist of his breath there 
were Gods produced. The first was called Masa-ya-a-katsux 


1 i.e. snow of as little consistence as foam. 

2 j.e. The purity of thine intentions. 

3 The first two of these three names are of doubtful meaning. The third 
is the name of a sacred island in the Inland Sea, near Hiroshima, better 
known as Miya-jima. Cf. Ch. K., p. 48. 

D 2 


I. 


31. 


I. 32. 


I. 33. 


36 NIHONGI. 


kachi-hayabi-ama no oshi-ho-mimi no Mikoto,’ and the next 
Ama no ho-hi no Mikoto.? This is the ancestor of the Idzumo 
no Omi, and of the Hashi no Muraji The next was Ama-tsu 
hiko-ne no Mikoto.‘ He was the ancestor of the Ohoshi- 
kafuchi no Atahe, and of the Yamashiro no Atahe.® The next 
was Iku-tsu-hiko-ne no Mikoto,® and the next Kumano no 
kusu-bi‘ no Mikoto 一 in all five males.° 

Then Ama-terasu no Oho-kami said :—‘ Their seed was in 
the beginning the august necklace of 500 Yasaka jewels which 
belonged to me. Therefore these five male Deities are all my 
children.’ So she took these children and brought them up. 
Moreover she said :—‘‘ The ten-span sword belonged to thee, 
Sosa no wo no Mikoto. Therefore these three female Deities 
are all thy children.” So she delivered them to Sosa no wo no. 
Mikoto. These are the deities which are worshipped by the 
Munagata no Kimi of Tsukushi. 

In one writing it is said :—‘' The Sun-Goddess, aware 
from the beginning of the fierce and relentless purpose of 
Sosa no wo no Mikoto, said (to herself) when he ascended : 
‘The coming of my younger brother is not for a good 
object. He surely means torob me of my Plain of Heaven.’ 
So she made manly warlike preparation, girding upon her 
a ten-span sword, a nine-span sword, and an eight-span 
sword. Moreover, on her back she slung a quiver, and on 
her fore-arm drew a dread loud-sounding elbow-pad. In 


Truly-I-conquer-conquer-swiftness - heaven- of-great-great-august-person. 
Cf. Ch. K., p. 48. I take mimi to be composed of mi the honorific, and mi, 
body, person, which is also the termination of abstract nouns, as fukami, 
depth, and in this meaning frequently becomes 47, as in several names of 
Deities. 

2 Heaven-great-sun ? 

3 Idzumo noOmi. Omi is a title of rank, probably derived from o, for oho, 
great, and mi, person. The Chinese character with which it is written 
means minister or vassal. Hashi no Muraji. Muraji is explained above, 
p. 27. Hashi, which is also read Hanishi, Hase, or Haji, means clay-worker. 
For the origin of this title see below, reign of Suinin, 32nd year. 

* Heaven prince—honorific particle. 

5 Atahe is a title of nobility, like Omi, Muraji, etc., but lower. 

# Live-of-prince—honorific particle. 7 Name of place-of-wondrous-ness. 

8 These five, with the three female children mentioned above, are now 
worshipped under the name of Hachi-o-ji, or the Eight Princes. 


Tue AGE OF THE GODS. 37 


her hand she took a bow and arrow, and going forth to 
meet him in person, stood on her defence. Then Sosa no 
wo no Mikoto declared to her, saying :—‘ From the be- 
ginning I have had no evil intentions. All that I wished 
was to see thee, my elder sister, face to face. It is only 
for a brief space that I have come.’ Thereupon the Sun- 
Goddess, standing opposite to Sosa no wo no Mikoto, 
swore an oath, saying :—‘ If thy heart is pure, and thou 
hast no purpose of relentless robbery, the children born to 
thee will surely be males.’ When she had finished speak- 
ing, she ate first the ten-span sword which she had girded 
on, and produced a child which was called Oki-tsu-shima- 
bime.' Moreover she ate the nine-span sword, and pro- 
duced a child which was called Tagi-tsu-hime. Moreover 
she ate the eight-span sword, and produced a child which 
was called Tagori-hime—in all three female Deities. After 
this Sosa no wo no Mikoto took the august five-hundred ! 34. 
string of jewels which hung upon his neck, and having 
rinsed them in the Nuna? well of Heaven, another name 
for which is the true-well of Isa, and ate them. So he 
produced a child, which was called Masa-ya-a-katsu-kachi- 
haya-bi-ame no oshi-ho-ne no Mikoto. Next he produced 
Ama-tsu-hiko-ne no Mikoto, next Iku-tsu-hiko-ne no 
Mikoto, next Ama no ho-hi no Mikoto, and next Kumano 
no oshi homi no Mikoto—in all five male Deities. ¢ There- lice 
fore as Sosa no wo no Mikoto had thus acquired proof of ,, 4, ,’ 
his victory, the Sun-Goddess learnt exactly that his inten- ター で 
tions were wholly free from guilt. っ The three female 
Deities which the Sun-Goddess had produced were accord- 
ingly sent down to the Land of Tsukushi. She therefore 
instructed them, saying :—‘ Do ye, three Deities, go down 
and dwell in the centre of the province, where you will 
assist the descendants of Heaven,? and receive worship 
from them.’”’ 

In one writing it is said:—‘‘ When Sosa no wo no 
Mikoto was about to ascend to Heaven, there was a Deity 
whose name was Ha-akaru-tama.‘ This Deity came to 


1 Lady of the island of the offing. 
= Nuna-wi,—perhaps for mana-wi, i.e. true well. 
* ie. the Emperors. 4 Feather-bright-gem. 


38 


»-. , NIHONGI. - 


meet him and presented to him beautiful: maga-tama’ of 
Yasaka jewels. So Sosa no wo no Mikoto- took these 
gems and went up to Heaven. At this time Ama-terasu 





Magatama. 


no Oho-kami, suspecting that the intentions of her younger 


brother were evil, prepared war and questioned him. Sosa 


- no wo no Mikoto answered and said:—‘ Truly the sole 


reason of my coming is that I wished to see my elder 
sister face to face, and moreover to present to her these 


. beautiful curved jewels of Yasaka gem. I dare not have 


any other purpose.’ Then Ama-terasu no Oho-kami asked 
him again, saying :—‘ Wherewithal wilt thou prove to me 
whether thy words are true or false?’ He answered and 
said :—‘ Let thee and me bind ourselves by an oath. If 
while we are bound by this oath, the children produced are 
females, my heart is to be accounted black, but if they are 
males, it is to be thought red.’ So they dug three true- 
wells of Heaven and stood opposite to one another. Then 
Ama-terasu no Oho-kami spoke to Sosa no wo no Mikoto 
and said :—‘ I am now about to give thee the sword which 
is in my girdle; do thou give me the curved jewels of 
Yasaka gem which thou hast.’ Having thus covenanted 
they made a mutual exchange. Then Ama-terasu no 
Oho-kami took the curved jewels of Yasaka gem, and 
having made them float on the true-well of Heaven, bit 
off the heads of the jewels and blew them away. The 
Deity which was produced from amidst her breath was 
called Ichiki-shima-hime no Mikoto. This is the Goddess 
who dwells in Oki-tsu miya. Again, a Deity was produced 


1 Maga-tama, curved jewels, are the comma-shaped gems of cornelian or 
other stones frequently seen in museums in Japan. 


TH AGE OF THE GODS。 39 


from amidst her breath when she bit through and blew 
away the middle parts of the jewels. This Deity was 
called Ta-gori-hime no Mikoto. It is she who dwells in 
Naka-tsu miya. Again a Deity was produced from amidst 
her breath when she bit through and blew away the tails 
of the jewels. This Deity was called Tagi-tsu-hime no 
Mikoto. It is she who dwells in He-tsu miya. In all 
there were three female Deities. 

Upon this Sosa no wo no Mikoto, taking the sword 
which he held, and having made it to float on the surface 
of the True-Well of Heaven, bit off the end of the sword 
and blew it away. The Deities which were produced from 
amidst his breath were called Ama no ho-hi no Mikoto, 
next Masa-ya-a katsu-katsu-no-haya-hi-ama-no oshi-ho-ne- 
no Mikoto, next Ama-tsu hiko-ne no Mikoto, next I[ku- 
tsu hiko-ne no Mikoto, and next Kumano no kusu-hi no 
Mikoto. In all there were five male Deities. Such is the 
story.” 

In one writing it is said:—‘‘ The Sun-Goddess stood 
opposite to Sosa no wo no Mikoto, separated from him by 
the Tranquil River of Heaven,* and established a covenant 
with him, saying, ‘If thou hast not a traitorous heart, the 
children which thou wilt produce will surely be males, and 
if they are males, I will consider them my children, and 
will cause them to govern the Plain of Heaven.’ Hereupon 
the Sun-Goddess first ate her ten-span sword, which became 
converted into a child, the Goddess Oki-tsu-shima hime 
no Mikoto, also called Ichiki-shima hime no Mikoto. 
Next she ate her nine-span sword, which became converted 
into a child, the Goddess Tagi-tsu hime no Mikoto. Again 
she ate her eight-span sword, which became converted 
into a child, the Goddess Ta-giri hime no Mikoto. Upon 
this, Sosa no wo no Mikoto took in his mouth the string of 
500 jewels which was entwined in the left knot of his hair, 
and placed it on the palm of his left hand, whereupon it 
became converted into a male child. He then said :—‘ Truly 


! Oki-tsu miya means the “shrine of the offing;” Naka-tsu miya, the 
“middle shrine ;” He-tsu miya, the “shrine of the shore.” Ichiki-shima is 
the same as Itsuku shima, the sacred island near Hiroshima in the Inland Sea. 

S The Milky Way. 


I. 37. 


40 NIHONGI. 


I have won.’ And the child was therefore called Katsu no 
haya-hi ama no oshi-ho-mimi no Mikoto. After that he 
took in his mouth the jewels of the right knot of his hair, 
and placed them on the palm of his right hand, when they 
became changed and produced the God Ama no ho-hi no 
Mikoto. After that he took in his mouth the jewels which 
hung round his neck and laid them on his left fore-arm, 
when they became changed and produced the God Ama- 
tsu hiko-ne no Mikoto. Moreover, from his right fore-arm 
there was produced the God Iku-tsu hiko-ne no Mikoto. 
Again from his left foot was produced the God Hi no 
haya-hi no Mikoto. Again from his right leg was produced 
Kumano no oshi-homi-no Mikoto, also called Kumano no 
oshi-sumi no Mikoto. The children produced by Sosa no 
wo no Mikoto were all male children. Therefore the Sun- 
Goddess knew exactly that Sosa no wo no Mikoto’s inten- 
tions had been from the first honest. So these six male 
children were taken and made the children of the Sun- 
Goddess, and were caused to govern the Plain of Heaven. 
The three female Deities born of the Sun-Goddess were 
made to descend and dwell at Usa-shima in the Reed-plain 
Central Land.’ They are now in the middle of the 
Northern Sea province, and are styled the Michi-nushi no 
Muchi.? These are the Deities which are worshipped by 
the Kimi of Minuma in Tsukushi.” 

After this Sosa no wo no Mikoto’s behaviour was exceedingly 
rude. In what way? Ama-terasu no Oho-kami had made 
august rice-fields of Heavenly narrow rice-fields and Heavenly 
long rice-felds. Then Sosa no wo no Mikoto, when the seed 
was sown in spring, broke down the divisions between the plots 
of rice, and in autumn let loose the Heavenly piebald colts,* 
and made them lie down in the midst of the rice-fields. Again, 
when he saw that Ama-terasu no Oho-kami. was about to 
celebrate the feast of first-fruits, he secretly voided excrement 


1 Ashihara no Naka tsu kuni, i.e. Japan. The phrase Central Land is 
suspiciously like Chinese. 

* Province-master—honoured ones or possessors. 

3 Indian myth has a piebald or spotted deer or cow among celestial objects. 
The idea is probably suggested by the appearance of the stars. It is doubt- 
ful whether colt should be singular or plural. 


Tue AGE OF THE GoODS. 4! 


in the New! Palace. Moreover, when he saw that Ama-terasu 
no Oho-kami was in her sacred’ weaving hall, engaged in 
weaving the garments of the Gods, he flayed a piebald colt of 
Heaven, and breaking a hole in the roof-tiles of the hall, flung 
itin. Then Ama-terasu no Oho-kami started with alarm, and 
wounded herself with the shuttle. Indignant at this, she 
straightway entered the Rock-cave of Heaven, and having 
fastened the Rock-door, dwelt there in seclusion. Therefore 
constant darkness prevailed on all sides, and the alternation of 
night and day was unknown.’ 


" For the sake of greater purity in celebrating the festival. 

* The Chinese character here translated sacred is 3, the primary 
meaning of which is abstinence, fasting. In the ‘ Nihongi,” however, it 
represents the Japanese word ihahi (pronounced iwai). According to 
Hirata this contains the same root as imi, avoidance, especially religious 
avoidance of impurity, and had originally the same meaning. The yu of 
yu-niha, or sacred plot of ground where rice for the festival of first-fruits was 
grown, is the same root. But asa strict observance of conditions of cere- 
monial purity was a chief feature of the Shinto services, this word came to 
be put for religious rites generally, and the Chinese character is even used, 
if we may believe the interlinear gloss which renders it by ogami, for Buddhist 
celebrations. The usual modern meaning of ihahi is blessing, well-wishing, 
congratulation, where we have got a long way from the original sense of 
tabu, avoidance. 

Ritual purity is of the very essence of Shinto. It applies to food, clothing, 
and language. There was in later times a special set of terms for certain 
Buddhist objects and ideas. It was probably to avoid contamination to the 
ordinary dwelling that special huts were erected for the consummation of 
marriage, and for childbirth. Death contaminated a house, and therefore a 
new one had to be erected on the decease of the owner, a practice which was 
long continued in the case of Imperial Palaces. 

3 Ama-terasu no Oho-kami is throughout the greater part of this narrative 
an anthropomorphic Deity, with little that 1s specially characteristic of her 
solar functions. Here, however, it is plainly the sun itself which withholds 
its light and leaves the world to darkness. This inconsistency, which has 
greatly exercised the native theologians (see Satow’s “ Revival of Pure 
Shinto,” p. 50, reprint), is not peculiar to Japanese myth. Muir, in the 
introduction to Vol. V. of his “Sanskrit Texts,” says :—“ The same visible 
object was at different times regarded diversely as being either a portion of 
the inanimate universe, or an animated being and a cosmical power. Thus 
in the Vedic hymns, the sun, the sky, and the earth are severally considered, 
sometimes as natural objects governed by particular gods, and sometimes as 
themselves gods who generate and control other beings.” But this difficulty 
is inherent in all mythologies. 


we ee 


I. 38. 


42 「 NinoNor. 


Then the eighty myriads of Gods met on the bank of the © 
Tranquil River of Heaven, and considered in what manner they 
should supplicate her. Accordingly Omohi-kane’ no Kam, 
with profound device and far-reaching thought, at length gathered 
long-singing birds* of the Eternal Land and made them 
utter their prolonged cry to one another. Moreover he 
made Ta-jikara-wo* no Kami to stand beside the Rock-door. 
Then Ame no Koyane‘ no Mikoto, ancestor of the Nakatom1 
no Muraji,’ and Futo-dama no Mikoto," ancestor of the Imibe’ 


' Thought-combining or thought-including. 

* The cock is meant. 3 Hand-strength-male. 

+ Ko-yane is written with two characters which mean child and roof. 
Hirata (“ Koshiden,” Vol. XIIL., p. 1) identifies this Deity with Omohi-kane 
no Mikoto, and endeavours to show that ko is for kokoro, heart. Ya, he 
thinks, is many, and ne a honorific. See also Ch. K., p. 56. I agree with 
Ch. that the meaning is obscure. 

5 Hirata and Motowori have written many pages on the derivation of 
Nakatomi. The former takes it to be for Naka-tori-mochi, which would give 
the meaning mediator, these officials being regarded as go-betweens for 
the Kimi, or sovereign, in his intercourse with the Kami. Perhaps it is safest 
to follow the Chinese characters which mean “ middle-minister,” in Japanese 
Naka-tsu-omi, tsu being a genitive particle. The Nakatomi would then be 
the ministers of middle rank, as opposed to Prime Ministers on the one 
hand, and underlings on the other. In historical times their duties were of 
a priestly character. Worship and government were closely associated in 
ancient times in more countries than Japan. Matsurigoto, government, is 
derived from matsuri, worship. It was they who recited the Harahi or 
purification rituals. 

? Futo-dama, big-jewel. 

7 Imi-be or imbe is derived from imi, root of imu, to avoid, to shun, 
to practise religious abstinence, and de, a hereditary corporation. 
The original function of the Imibe will be understood from the follow- 
ing extract from a Chinese book written not long after the Christian 
Epoch :—“ They (1.e. the Japanese) appoint a man whom they call an 
‘abstainer.’ He is not allowed to comb his hair, to wash, to eat meat, or 
to approach women. When they are fortunate they make him presents, 
but if they fall ill, or meet with disaster, they set it down to the 
‘abstainers’ failure to keep his vows, and together they put him to 
death.” Compare with this the following paragraph from a recent American 
newspaper. 

“AN UNLUCKY MEDICINE MAN. 

Big Bob was a prominent meinber of the tribe, and claimed to be a 
“ tenanimous ” man, which, translated from the Chinook, means an Indian 
doctor. By Indian superstition a “ tenanimous” man is held responsible if 


THE AGE OF THE GopDSs. 43 


no Obito, dug up a five-hundred branched True Sakaki’ 
tree of the Heavenly Mt. Kagu.* On its upper branches they 
hung an august five-hundred string of Yasaka jewels. On the 
middle branches they hung an eight-hand * mirror. 


any general calamity befalls the tribe. Things had not been going well with 


the Swinomish Indians for some time. There was much sickness among 
them, and Big Bob was regarded as responsible for it. So at a meeting of 
the tribe four Indians were appointed to execute him. The day upon which 
the murder took place Big Bob was waylaid by four assassins, who seized 
him, held him, and cut his throat from ear to ear. The red men were 
arrested and bound over for murder by the Justice of the Peace of Laconner.” 
In the “ Nihongi” times the Imibe occupied a subordinate position in 
performing the ceremonies of Shinto, and at a still later period this term 
became a mere surname. Vide Satow, “Ancient Rituals,” in “J.A.S.T.,” 
Vol VII., Pt. IL, p. 126' 
The Be, or hereditary corporations, were a peculiar institution of Old Japan. 
This term has been rather inadequately rendered by clan, tribe, or guild. 
But they differed from clans, as it was not even supposed that there was any 
tie of blood-relationship between the various classes of members. And if we 
call them guilds we lose sight of their hereditary character, and of the fact 
that they were essentially branches of the Government. Perhaps if we 
imagine the staff of one of our dockyards in which the director and officials 
should be drawn from the governing class, the artisans being serfs, and the 
whole having a more or less hereditary character, we shall have a tolerable 
idea of a Be. The origin of some, as of the Imibe, is lost in antiquity, but 
many were instituted in historical times, and for all manner of objects. 
There were Be of weavers (Oribe), of figured-stuff weavers (Ayabe), of 
executioners (Osakabe), of fishers (Amabe), of farmers (Tanabe), of clay- 
workers (Hasebe or Hashibe), and many more. The sole function of some 
was to perpetuate the name of a childless Emperor or Empress. The local 
habitation of these corporations was also called Be, just as our word 
admiralty may mean either a body of officials or the building where they 
discharge their duties. This accounts for the frequency with which this 
termination occurs in names of places. A familiar example is Kobe, the 
open port in the Inland Sea. Kobe is for Kami-be, and meant originally the 
group of peasants allotted to the service of a Deity (of Ikuta?), and hence 
the village where they lived. A good number of Japanese surnames contain 
the same termination. 
O-bito is a title of nobility, perhaps for Oho-bito, great man. It is 
represented by a Chinese character which means head or chief. 
' The Sakaki or Cleyera Japonica, is the sacred tree of the Shinto 
religion. It is used in Shinto religious ceremonies at the present day. 
* Mt. Kagu is the name of a mountain in Yamato. It is here supposed to 
have a counterpart in Heaven. 
3 In Japanese yata-kayami, which is literally “eight-hand mirror.” The 


I. 39. 


I. 40. 


44 NIHONGI. 


One writing says Ma-futsu no Kagami. 

On its lower branches they hung blue soft offerings and white 
soft offerings.' Then they recited their liturgy together. 

Moreover Ama no Uzume? no Mikoto, ancestress of the 
Sarume* no Kimi, took in her hand a spear wreathed with 
Eulalia grass, and standing before the door of the Rock-cave 
of Heaven, skilfully performed a mimic dance.‘ She took, 
moreover, the true Sakaki tree of the Heavenly Mount Kagu, 
and made of it a head-dress, she took club-moss and made of 
it braces,’ she kindled fires,’ she placed a tub bottom upwards,’ 
and gave forth a divinely-inspired utterance.* ^ 


word ta (for te, hand) may here be a measure of length, an explanation which 
is favoured by the Chinese character used for it inthe “Nihongi.” The 
hand is a hand’s length, not a hand’s breadth, as with us. The yata-kagami 
would therefore be ‘a mirror of large size.” 

There are ancient mirrors in Japan with a number of suzu or bells project- 
ing round them, or of an octagonal shape, and I am disposed to thmk that 
the epithet yata has reference to this peculiarity, the corners or projections 
being taken for handles. Compare the analogous word Yatagarasu (Index). 

It is said to be this mirror which is worshipped at Ise as an emblem of 
the Sun-Goddess. See Satow’s “ Handbook,” second edit., p. 176. 

1 The blue were of hempen cloth, and the white of the paper-mulberry 
cloth. By blue probably the colour of undyed hempen stuff is meant. The 
Japanese word awo, blue, is used very loosely. Some take soft in the 
metaphorical sense of “ propitiatory.” These offerings are the originals of 
the Gohei, or strips of paper wreathed round a wand, which are now seen set 
up in every Shinto shrine. 

* Terrible female of Heaven. 3 Monkey-female. 

4 This is said to be the origin of the Kagura or pantomimic dance now 
performed at Shinto festivals. 

5 The braces or shoulder straps were to support a tray for carrying things, 
and so assist the arms. The Japanese word is tasuki, which means 
assistance. 

6 A prototype of the nihabi (courtyard fires) of later Shinto worship. 

7 The “ Nihongi strangely omits to say that, as we learn from the 
“ Kojiki,” she danced on this and made it give out a sound. 

8 In Hirata’s version of the ancient mythical narrative, he introduces here 
an incantation said in the “ Kiujiki” to have been taught by the Sun-Goddess 
to Ninigi no Mikoto, but stated in the ‘“ Ko-go-jiui” to have come down 
originally from Uzume no Mikoto. It consists of the syllables Hito-futa- 
mi-yo-itsu-mu-nana-ya-kokono-tari, which Hirata has tried hard to extract 
some meaning out of. Hito, he says, is man, futa, the lid, 1.e. the door of 
the rock-cave, miyo is the imperative of miru, to see, this phrase meaning 
“Look ! ye Gods at the door!” and so on. That these words are now 


THE AGE OF THE GODS。 45 


Now Ama-terasu no Oho-kami heard this, and said :—‘‘ Since 
Uhave shut myself up in the Rock-cave, there ought surely to 
be continual night in the Central Land of fertile reed-plains. 
How then can Ama no Uzume no Mikoto be so jolly?” So 
with her august hand, she opened for a narrow space the Rock- 
door and peeped out. Then Ta-jikara-wo no Kami forthwith 
took Ama-terasu no Oho-kami by the hand, and led her out. 
Upon this the Gods Nakatomi no Kami and Imibe no Kami’ 
at once drew a limit by means of a bottom-tied rope *(a/so 1. 41. 
Called a left-hand rope) and begged her not to return again (into 
the cave). 

After this all the Gods put the blame on Sosa no wo no 
Mikoto, and imposed on him a fine of one thousand tables,’ 
and so at length chastised him. They also had his hair 
plucked out, and made him therewith expiate his guilt. 

Another version is:—They made him expiate it by 
plucking out the nails of his hands and feet. 
en this was done, they at last banished him downwards. 
In one writing it is said :—‘‘ After this Waka-hiru-me‘ no 
Mikoto was in the sacred weaving-hall, weaving the 
garments of the Deities. Sosa no wo no Mikoto saw this, 
and forthwith flaying a piebald colt with a backward 
flaying, flung it into the interior of the hall. Then Waka- 
hiru-me no Mikoto was startled, and fell down from the 
loom, wounding herself with the shuttle which she held in 
her hand, and divinely departed.’ Therefore Ama-terasu 
mo Oho-kami spoke to Sosa no wo no Mikoto and said :— 
< Thou hast still evilintentions.* I do not wish to see thee 
flace to face.’ So she entered the Rock-cave of Heaven and 


simg>i-y the numerals from one to ten cannot be denied, but this, he argues, 
や 4 ater application. The “ Kojiki” gives other details of the conduct of 
this € soddess which the “ N ihongi” draws a veil over. 
~ Whese Gods’ names were properly Koyane no Mikoto and Futo-dama no 
Mi っ to {see above), but here the names of their human:descendants are 
sub <3 を ituted. | 
_.-  SShiri-kume-naha, now called shime-naha, a rope made of straw of 
nee=> which has been pulled up by the roots. See Ch. K., p. §9. 
> ‘By tables are meant tables of offerings, as in the illustrations. 
“Young-Sun-female, a younger sister of the Sun-Goddess. 
Ne, died. 6 Lit. a black heart. 


[42 


46 


Nrwonct. 


shut the Rock-door. Hereupon all under Heaven was in 
continual darkness, and there was no difference of day and 
night. Therefore the eighty myriads of Gods met in the 


’ High-market-place of Heaven and made inquiry. Now 





there was Omohi-kane no Kami, son of Taka-mi-musubi 
no Mikoto, who had a talent for devising plans. He 
accordingly considered the matter, and spoke, saying, ‘ Let 
there be made an image of this Goddess, and let prayer 


THE AGE OF THE GODS. 47 


be addressed to it.” They therefore proceeded to appoint 
Ishi-kori-dome' as artisan, who, taking copper of the 
Mt. Kagu of Heaven, made therefrom .a Sun-spear. 
Moreover, he stripped off in one piece the hide of a true 
stag, and made of it Heavenly bellows. The Goddess 
which he fashioned by this means is the Goddess Hi no 
mahe no Kami, who dwells in the province.of Kii.” 

In one writing it is said :—‘‘ The august Sun Goddess 
took an enclosed rice-field and made it her Imperial rice- 
field. Now Sosa no wo no Mikoto, in spring, filled up the 
channels and broke down the divisions, and in autumn, 
when the grain was formed, he forthwith stretched round 
them division ropes.’ Again when the Sun-Goddess was in 
her Weaving-Hall, he flayed alive a piebald colt and flung 
it into the Hall. In all these various matters his conduct 
was rude in the highest degree. Nevertheless, the Sun- 
Goddess, out of her friendship for him, was not indignant or 
resentful, but took everything calmly and with forbearance. 1. 43. 

When the time came for the Sun-Goddess to celebrate 
the feast of first-fruits, Sosa no wo no Mikoto secretly 
voided excrement under her august seat in the New 
Palace.» The Sun-Goddess, not knowing this, went 
straight there and took her seat. Accordingly the Sun- 
Goddess drew herself up, and was sickened. She therefore 
was enraged, and straightway took up her abode in the 

’ Rock-cave of Heaven, and fastened its Rock-door. 

Then all the Gods were grieved at this, and forthwith 
caused Ama no nuka-do no Kami, the ancestor of the Be 
of mirror-makers, to make a mirror, Futo-dama, the 
ancestor of the Imibe, to make offerings,‘and Toyo-tama,* 
the ancestor of the Be of jewel-makers, to make jewels. They 
also caused Yama-tsuchi* to procure eighty precious 
combs of the five-hundred-branched true sakaki tree, and 
Nu-dzuchi’ to procure eighty precious combs of the five- 
hundred-branched suzuki grass. When all these various 


+ The meaning is doubtful, as also whether this Deity is a God or a 
Goddess. 

* 1.e. ropes drawn along the divisions of the rice-fields in token of owner- 
ship. 3 See above, p. 41. 

* Of cloth. * Rich-jewel. 6 Mountain-god. 7 Moor-god。 


・45・ 


48 


NIHONGI. 


objects were collected, Ama no Koyane no Mikoto, the 
ancestor of the Nakatomi, recited a liturgy in honour of 
the Deity. Then the Sun-Goddess opened the Rock-door 
and came out. At this time, when the mirror was put into 
the Rock-cave, it struck against the door and received a 
slight flaw, which remains until this day. This is the 
great Deity worshipped at Ise. After this Sosa no wo no 
Mikoto was convicted, and fined in the articles required 
for the ceremony of purification. Hereupon these were the 
things abhorrent of luck of the tips of his fingers, and the 
things abhorrent of calamity of the tips of his toes.’ Again, 
of his spittle he made white soft offerings, and of his nose- 
mucus he made blue soft offerings, with which the purifica- 
tion service was performed. Finally he was banished 
according to the law of Divine banishment.” 

In one writing it is said :—‘‘ After this the Sun-Goddess 
had three rice-fields, which were called the Easy? Rice- 
field of Heaven, the Level Rice-field of Heaven, and the 
Village-join? Rice-field of Heaven. All these were good 
rice-fields, and never suffered even after continuous rain or 
drought. Now Sosa no wo no Mikoto had also three 
rice-fields, which were called the Pile-field of Heaven,‘ 
the River-border* Field of Heaven, and the Mouth- 
Sharp® Field of Heaven. All these were barren places. 
In the rains, the soil was swept away, and in droughts 
it was parched up. Therefore, Sosa no wo no Mikoto 
was jealous and destroyed his elder sister’s rice-fields. In 
spring, he knocked away the pipes and troughs, filled up 
the channels and broke down the divisions. He also 
sowed seed over again. In autumn, he set up combs,’ and 


1 No very satisfactory explanation is given by the commentators of this 
sentence. Hirata understands the things abhorrent of luck, etc., to be 
things required for the purification service. 

2 Easy to cultivate, says the ‘‘ Shukai” editor. 

3 Mura-ahase, a term of doubtful meaning. Motowori suggests that for 
ahase we should read yori. The meaning then would be rice-helds adjoin- 
ing the village. Accommodation land, as we should say. 

* Obstructed with stumps of wood. 

* Exposed to inundation. * Exposed to drought ? 

7 The “Shiki” explains that combs were stuck up in the rice-fields with 


Tue AGE OF THE GobDs. 49 


made horses lie down in the rice-fields. Notwithstanding 
all these wicked doings, which went on incessantly, the 
Sun-Goddess was not indignant, but treated him always 
with calmness and forbearance, etc., etc. 

When the Sun-Goddess came to shut herself up in the 
Rock-cave of Heaven, all the Gods sent the child of Kogoto 
Musubi, Ama no Koyane no Mikoto, the ancestor of the 
Nakatomi no Muraji, and made him recite a liturgy. 
Hereupon Ama no Koyane no Mikoto rooted up a true 
Sakaki tree of the Heavenly Mount Kagu and hung upon 
its upper branches a mirror of eight hands, made by the 
ancestor of the mirror-makers, Ono-kori-dome, a child of 
Ama no Nukado; on the middle branches he hung curved ' 
jewels of Yasaka gem made by the ancestor of the jewel- 
makers, Ama no Akaru-dama, a child of Izanagi no Mikoto. 


On the lower branches he hung tree-fibre* made by Ama- 


no Hi-washi, the ancestor of the Imbe of the province of 
Aha. Futo-dama no Mikoto, ancestor of the Imbe no 
Obito, was thereupon made to take these things in his 


I. 46. 


hand, and, with lavish and earnest words of praise, to recite | 


a liturgy. 

When the Sun-Goddess heard this, she said :—‘ Though 
of late many prayers have been addressed to me, of none 
has the language been so beautiful as this.’ So she opened 
a little the Rock-door and peeped out. Thereupon the God 
Ama no Tajikara-wo no Kami, who was waiting beside the 
Rock-door, forthwith pulled it open, and the radiance of 
the Sun-Goddess filled the universe. Therefore all the 
Gods rejoiced greatly, and imposed on Sosa no wo no 
Mikoto a fine of a thousand tables of (articles of) purifica- 
tion.” Of the nails of his hands they made things abhorrent 


words of incantation, so that if anyone wrongly claimed the fields he might 
be destroyed. “The present custom of setting up combs in rice-fields whose 
ownership is disputed arose perhaps from this.” 


' The curved jewels are the well-known maga-tama, numbers of which have 


peen preserved. They are made of chalcedony, jasper, nephrite, chrysophrase, 
serpentine, steatite, crystal, etc. Some of these materials are not found in 
Japan. 

2 Made of the bark of the paper-mulberry. 

3 The word harahi or harahe not only means purification, but an in- 


E 


I. 47 


50 


NIHONGI. 


of luck, and of the nails of his feet they made things abhor- 
rent of calamity. Then they caused Ama no Koyane no 
Mikoto to take charge of his Great Purification Liturgy, 
and made him recite it. This is the reason why the people 
of the world are careful in the disposal of their own nails. 

After this, all the Gods upbraided Sosa no wo no Mikoto, 
saying :—‘ Thy conduct has been in the highest degree 
improper. Thou must, therefore, not dwell in Heaven. 
Nor must thou dwell in the Central Reed-Plain Land. 
Thou must go speedily to the Bottom Nether Land.’* So 
together they drove him away downwards. Now this was 
at the time of continuous rains. Sosa no wo no Mikoto 
bound together green grass, and made of it a broad hat and 
rain-coat, and in this garb asked a lodging of the assembled 
Gods. They said :—‘ Thy behaviour has been filthy and 
wicked, and therefore thou hast been banished. How 
canst thou ask of us a lodging?’ In the end they unani- 
mously repulsed him. Therefore, although the wind and 
rain were very violent, he was unable to find a resting- 
place, and went downwards, suffering bitterly. Ever since 
that time all the world has avoided entering the house of 
another wearing a broad hat and a grass rain-coat, or 
bearing a bundle of grass on the back. For a breach of 
these rules an expiatory fine is certainly imposed. This is 
an institution which has come down to us from remote 
antiquity. 

After this, Sosa no wo no Mikoto said :—‘ All the Gods 
have banished me, and I am now about to depart for ever. 
Why should I not see my elder sister face to face; and 
why take it on me of my own accord to depart without more 
ado?’ Sohe again ascended to Heaven, disturbing Heaven 
and disturbing Earth. Now Ame no Uzume, seeing this, 
reported it to the Sun-Goddess. The Sun-Goddess said :— 
‘My younger brother has no good purpose in coming up. 


demnity or “damages” paid by an offender. “Expiatory fine” would, 
perhaps, be a good rendering here. See Index—Purgation. 
1 Referring to a superstition, not confined to Japan, as to cutting the nails 


on particular days and burying the parings. 


7 Yomi, or Hades. 


THE AGE OF THE GoDSs. 51 


It is surely because he wishes to rob me of my kingdom. 
Though I am a woman, why should I shrink?’ So she 
arrayed herself in martial garb, etc., etc. 

Thereupon Sosa no wo no Mikoto swore to her, and 

said :—‘If I have come up again cherishing evil feelings, 
the children which I shall now produce by chewing jewels 
will certainly be females, and in that case they must be 
sent down to the Central Land of Reed-Plains. But if my 
intentions are pure, then I shall produce male children, 
zand in that case they must be made to rule the Heavens. 
“The same oath will also hold good as to the children pro- 
duced by my elder sister.’ In this way the Sun-Goddess 
first of all chewed her ten-span sword, etc., etc. 

Sosa no wo no Mikoto straightway unwound, coil after 
coil, the complete string of five hundred jewels entwined in 
the right knot of his hair. The jewels chinked as he rinsed 
them on the surface of the true well of Heaven. Then he 
chewed their ends, and laid them on his left palm, thus 
producing a child, who was called Masa-ya-a-katsu-katsu- 
haya-hi-ama-no-oshi-ho-ne no Mikoto. After this he 
chewed the left jewels, and placing them on his right palm, 
produced a child, who was called Ama-no-ho-hi no Mikoto. 
He is the ancestor of the Idzumo no Omi, of the Musashi 
no Miyakko,' and ofthe Hashi no Muraji. There was next 
produced Ama tsu hikone no Mikoto, the ancestor of the 
Mubaraki* no Miyakko and of the Nukada Be no Muraji. 
Next was produced Iku-me tsu hikone no Mikoto, and 
next Kumano no Oho-sumi no Mikoto—in all six male 
Deities. Then Sosa nowo no Mikoto spoke to the Sun- 
Goddess, and said:—‘ The reason why I came up a second 
time was that, having been condemned by the assembled 
Gods to banishment tothe Nether Land, and being about 
to take my departure thither, I could never bear to become 
separated from my elder sister without having seen her 
face to face. Therefore it is truly with a pure heart, and 
not otherwise, that I came up again. Now that our inter- 
view is over, I must return hence for ever to the Nether 


1 * Or Miya-tsu-ko, originally provincial governors, afterwards hereditary 
Cal nobles. 2 In Hitachi. 


E 2 


。 50. 


I gr, 


52 NIHONGI. 


Land, in obedience to the Divine behest of the assembled 
Deities. I pray that my elder sister may illuminate the 
Land of Heaven, and that it may spontaneously enjoy tran- 
quillity. Moreover, I deliver to my elder sister the children 
which, with a pure heart, I have produced.’ Having done 
so, he returned downwards.” 

Then Sosa no wo no Mikoto descended from Heaven and 
proceeded to the head-waters of the River Hi, in the province 
of Idzumo. At this time he heard a sound of weeping at the 
head-waters of the river, and he therefore went in search of the 
sound. He found there an old man and an old woman. 
Between them was set a young girl, whom they were caressing 
and lamenting over. -Sosa no wo no Mikoto asked them, 
saying :—‘*‘ Who are ye, and why do ye lament thus?” The 
answer was : 一 "am an Earthly Deity, and my name is Ashi- 
nadzuchi.’ My wife’s name is Te-nadzuchi.? This girl is 
our daughter, and her name is Kushi-nada-hime.* The reason 
of our weeping is that formerly we had eight children, 
daughters. But they have been devoured year after year by an 
eight ‘-forked serpent, and now the time approaches for this 
girl to be devoured. There is no means of escape for her, and 
therefore do we grieve.” Sosa no wo no Mikoto said:—‘“ If 
that is so, wilt thou give me thy daughter?” He replied, and 
said :—‘‘ I will comply with thy behest and give her to thee.” 
Therefore Sosa no wo no Mikoto on the spot changed Kushi- 
nada-hime into a many-toothed close-comb, which he stuck in 
the august knot of his hair. Then he made Ashi-nadzuchi and 


_Te-nadzuchi to brew eight-fold sake, to make eight cupboards, 


in each of them to set a tub filled with sake,’ and so to 


1 Foot-stroke-elder. 

* Hand-stroke-elder. These names refer to the caressing of the young 
girl by her parents. 

8 Kushi-nada-hime. Wondrous Inada-princess. 

4 Eight—in Japanese yatsu. This word is here used asa numeral. But 
in many places in the old Japanese literature it must be taken in what I 
regard as its primary sense of “ many,” “ several,” as in the word yatagarasu 
—the many-handed crow—which had really only three claws. In Corean 
the word yéré, which means many, is, I think, the same root that we have in 
yol, ten—words which are probably identical with the Japanese yatsu. The 
Japanese word yorodzu, myriad, belongs to the same group. 

* Sake is an intoxicating liquor brewed from rice. 


snake o 


THE AGE OF THE GODS. 53 


await its coming. When the time came, the serpent actually 
appeared. It had an eight-forked head and an eight-forked 
tail; its eyes were red, like the winter-cherry ;' and on its back 
firs and cypresses were growing. As it crawled it extended 
over a space of eight hills and eight valleys. Now when it 
came and found the sake, each head drank up one tub, and it 
became drunken and fell asleep. Then Sosa no wo no Mikoto 
drew the ten-span sword which hé wore, and chopped the 
serpent into small pieces. When he came to the tail, the edge 
of his sword was slightly notched, and he therefore split open 
the tail and examined it. In the inside there was a sword. 

This is the sword which is called Kusa-nagi no tsurugi.* 
In one writing it is said :—“‘ Its original name was Ama 

no Mura-kumo no tsurugi.”’* 

[2% perhaps received this name from the clouds constantly gather. 
ing over the place where the serpent was. In the time of the 


lweperial Prince Yamato-dake its name was changed to Kusa-nagt 


xO Lsurugi. | 

Sosa no wo no Mikoto said:—“ This isa divinesword. How 
cam I presume to appropriate it to myself?” So he gave it up 
to the Gods of Heaven.‘ 

After this he went in search of a place where he might cele- 
brate his marriage, and at length came to Suga, in the province 
of Idzumo. Then he spoke, and said :—‘‘ My heart is 
refreshed." Therefore that place is now called Suga.‘ There 
he built a palace. 

One version says:—‘‘ Now Take*® Sosa no wo no 
Mikoto composed a verse of poetry, saying :— 


Many clouds arise, 
On all sides a manifold fence, 
To receive within it the spouses, 


』 
rata thinks that the akakagachi, here translated, on the authority of 
Original Commentary,” by “red winter-cherry,” was really a kind of 


~ Whe grass-mower. See Index—Kusa-nagi. 

~ Whe sword of the gathering clouds of Heaven. 

At is hardly necessary to point out the resemblance of this story to that 
©rseus and Andromeda, and many others. - 

Suga means pure, fresh. ? Fierce. 


I. 


52. 


。 53- 


54 NIHONGI, 


They form a manifold fence— 
Ah! that manifold fence!”! 


Thereupon they had intercourse together,’ and a child was 
born named Oho-na-muchi * no Kami. 

He (Sosa no wo) accordingly spake, and said :—‘‘ The 
masters of my son’s Palace* are Ashi-nadzuchi and Te- 


1 In the original— 

Ya-kumo tatsu 

Idzu-mo ya-he-gaki : 

Tsuma-gome ni 

Ya-he-gaki tsukuru— 

Sono ya-he-gaki wo ! 
This poem is also given in the “ Kojiki” (Ch. K., p. 64), with the slight variant 
of tsuma-gomi for tsuma-gome in the third line, which makes it intransitive 
instead of transitive. Idzumo is written with two characters which mean 
“issuing clouds,” as if it were idzuru kumo. The poem no doubt alludes to 
this meaning and also to the name of the province, but it seems probable 
that the primary signification of idzumo here is that given in the translation. 
The true derivation of Idzumo, as the name of the province, is probably 
idzu, sacred, and mo, quarter. Idzu-mo is for idzure-mo, as so-mo is for 
sore-mo. It has the same meaning, I think, in a poem given below (“ Reign 
of Kenzo,” xv. Ii). 

This verse of poetry is undoubtedly old, but the regularity of the metre 
which is a tanka (short poetry) of thirty-one syllables, and its allusive 
character, point to a somewhat later date than many of the other poems 
contained in the “ Nihongi.” The fact that it is here relegated to a note is 
some corroboration of this view. 

The poems in this work are translated so that a line of the English 
version corresponds to a line of Japanese, but it has not always been 
possible to preserve the original order of the lines. 

* The interlinear version has kumi-do ni mito no makuai shite. Kumi- 
do is no doubt the special nuptial hut above referred to. Mito is “ august- 
place ” according to Hirata, and is another word for the kumi-do. This 
phrase, which is taken from the “ Kojiki,” probably denotes legitimate nuptial, 
as opposed to casual intercourse. But the Chinese original has nothing of 
the sort. 

It has been already observed that the erection of a special building for 
the consummation of the marriage had a ceremonial as well as a practical ・ 
sivnificance. 

* Or Oho-na-muji, or Oho-na-mochi, Great-name-possessor. This Deity, 
one of the most prominent of the Japanese Pantheon, has numerous names 
(Hirata mentions seven). The derivation is not quite clear. See Ch. K., 
p. 67. 

‘ The same word (miya) means also shrine. 


THE AGE OF THE GODS. 55 


nadzuchi. I therefore grant to these two Deities the designa- 
tion of Inada no Miya-nushi! no Kami.” 

Having done so, Sosa no wo no Mikoto at length proceeded 
to the Nether Land. 

In one writing it is said:—‘‘Sosa no wo no Mikoto, 
having descended from Heaven, came to the head-waters 
of the river Hi,in Idzumo. There he saw Inada-hime, the 
daughter of Susa no yatsu-mimi,* Master of the Shrine of 
Inada. He had connubial relations with her, and a child 
was born, styled Suga no yu-yama-nushi* Mitsu-na-saro- 
hiko-yama-shino.” ‘ 

One version has Suga no Kake-na Saka-karu-hiko-ya- 
shima * no Mikoto. | 

Another has :—‘ Suga no yu-yama-nushi Mitsu-na-saro- 
hiko ya-shima-no.* The descendant of this God in the 

fifth generation was Oho-kuni-nushi no Kami."? 

In one writing it is said :—‘‘ At this time Sosa no wo no 
Mikoto went down and came to the head-waters of the 
River Ye, in the province of Aki. There was there a God 

~whose name was Ashi-nadzu-te-nadzu.* His wife’s name 
was Inada no Miya-nushi Susa no yatsu-mimi. This 
Deity was just then pregnant, and the husband and wife 
sorrowed together. So they informed Sosa no wo no 
Mikoto, saying :—‘ Though we have had born to us many 
children, whenever one is born, an eight-forked serpent 
comes and devours it, and we have not been able to save 
one. We are now about to have another, and we fear that 
it also will be devoured. Therefore do we grieve.’ Sosa 
no wo no Mikoto forthwith instructed them, saying :—‘ You 


Shrine ) 
Palace ) 


Susa, name of place; yatsu, eight or many; mi, august; mi, body or 
ract termination. 
Master of the hot-spring mountain of Suga. 

* Three name-monkey (?) prince-mountain-bamboo-grass. 

* Suga-of-attach-name-pass-light-prince-eight-island. 

* Eight-island-moor. 

‘ Great-country-master-god. Identified by Hirata with Oho-na-muji, 
also with one of the Shichi-fuku-jin, or Seven Gods of Happiness, named Dai- 
koku-sama. 

* Foot-stroke-hand-stroke. 


Master. 


=» 


ass; 


I. 


54 


. 55. 


56 


NIHONGI. 


must take fruit of all kinds, and brew from it eight jars 
of sake, and I will kill the serpent for you.” The two 
Gods, in accordance with his instructions, prepared sake. 
When the time came for the child to be born, the serpent 
came indeed to the door, and was about to devour the 
child. But Sosa no wo no Mikoto addressed the serpent, 
and said:—‘ Thou art an Awful Deity. Can I dare to 
neglect to feast thee?’ So he took the eight jars of sake, 
and poured one into each of its mouths. The serpent 
drank it up and fell asleep. Sosa no wo no Mikoto drew 
his sword and slew it. When he came to sever its tail, 
the edge of his sword was slightly notched. He split the 
tail open and examined it, when he found that inside it 
there was a sword. This sword is called Kusa-nagi no 
tsurugi. It is now in the village of Ayuchi, in the province 
of Ohari. It is this Deity which is in the charge of the 
Hafuri' of Atsuta. The sword which slew the serpent is 
called Worochi no Ara-masa.’ It is now at Isonokami.? 

Afterwards the child who was born of Inada no Miya- 
nushi Susa no yatsu-mimi, namely Ina-gami Furu-kushi- 
nada-hime,* was removed to the upper waters of the river 
Hi, in the province of Idzumo, and brought up there. 
After this Sosa no wo no Mikoto made her his consort, 
and had by her a child, whose descendant in the sixth 
generation was Oho-na-muchi no Mikoto.” 

In one writing it is said :—‘‘Sosa no wo no Mikoto 
wished to favour® Kushi-nada-hime, and asked her of 
Ashinadzuchi and Tenadzuchi,’ who replied, saying :— 
‘We pray thee first to slay the serpent, and thereafter it 
will be good that thou shouldst favour her. This serpent 
has rock-firs growing on each of its heads; on each of 
its sides there is a mountain; it is a very fearful beast. 
How wilt thou set about to slay it?’ Sosa no wo no 
Mikoto thereupon devised a plan. He brewed a poisonous 


1 Shinto priests. Atsuta is near Nagoya. 

3 Worochi means serpent ; ara, rough ; masa, true. * In Bizen. 
4 True-hair-touch-wondrous-Inada-princess. 

5 T.e. to take to wife. 

? Note that the mother as well as the father was consulted. 


Tue AGE OF THE GobDs. 57 


sake, which he gave it to drink. The serpent became 
drunk, and fell asleep. Sosa no wo no Mikoto forthwith 
took his sword, called Worochi no Kara-sabi,' and severed 
its head and severed its belly. When he severed its tail, 
the edge of the sword was slightly notched, so he split the 
tall open and made examination. He found there another 
sword, which he called Kusa-nagi no Tsurugi. This 
sword was formerly with Sosa no wo no Mikoto. It is 
now in the province of Ohari. The sword with which 
Sosa no wo no Mikoto slew the serpent is now with the 
Kambe? of Kibi. The place where the serpent was slain 
is the mountain at the upper waters of the river Hi in 
Idzumo.”’ 

In one writing it is said :—‘‘ Sosa no wo no Mikoto's 
behaviour was unmannerly. A fine was therefore imposed 
on him by all the Gods of a thousand tables, and he was 
driven into banishment. At this time, Sosa no wo no 
Mikoto, accompanied by his son Iso-takeru* no Kami, 
descended to the Land of Silla, where he dwelt at Soshi- 
mori.® There he lifted up his voice and said :—‘I will 
mot dwell in this land.’ He at length took clay and made 
of it a boat, in which he embarked, and crossed over east- 
wards until he arrived at Mount Tori-kamu no Take, which 

is by the upper waters of the river Hiin Idzumo. Now 
there was in this place a serpent which devoured men. 
Sosa no wo no Mikoto accordingly took his sword, called 
Ama no Haye-kiri,* and slew this serpent. Now when he 


Serpent’s Kara-blade. Kara is that part of the present province 
of ‘Axyéng-syang-do in Corea which lies S.W. of the Naktong River. 
BUAt the word is used loosely for all Corea, and in modern times even for 
Chins See Early Japanese History in “J.A.S.T.,” Vol. XVI. Pt. I., p. 43. 
It was called Mimana by the Japanese. 
* The Kambe or Kami-be were the group of peasants charged with the 
C&re of a Shintd shrine. 
* Fifty-courageous. 
“The eastern of the three kingdoms into which Corea was formerly 
Givided. 
* This is the traditional Kana pronunciation. It is not clear whether this 
is the name of a person or a place. Mori may be the Corean moi, mountain. 
‘ Fly-cutter. 


I, 56. 


I. 58. 


58 


NIHONGI. 


cut the serpent’s tail, the edge of his sword was notched. 
Thereupon he split open the tail, and on examination, 
found within it a divine sword. Sosa no wo no Mikoto 
said:—‘I must not take this for my private use.’ So he 
sent Ama no Fuki-ne no Kami, his descendant in the fifth 
generation, to deliver it up to Heaven. This is the sword 
now called Kusa-nagi. 

Before this, when Iso-takeru no Kami descended from 
Heaven, he took down with him the seeds of trees in great 
quantity. However, he did not plant them in the land of 
Han,’ but brought them all back again, and finally sowed 
them every one throughout the Great Eight-island-country, 
beginning with Tsukushi. Thus green mountains were 
produced. For this reason Iso-takeru no Mikoto was 
styled Isaoshi no Kami.* He is the Great Deity who 
dwells in the Land of Kii.’’? 

In one writing it is stated :—‘‘ Sosa no wo no Mikoto 
said : 一 "In the region‘ of the Land of Han there is gold 
and silver. It will not be well if the country ruled by my 
son should not possess floating riches. So he plucked out 
his beard and scattered it. Thereupon Cryptomerias were 
produced. Moreover, he plucked out the hairs of his 
breast, which became Thuyas.* The hairs of his buttocks 
became Podocarpi.£ The hairs of his eye-brows became 
Camphor-trees. Having done so, he determined their 
uses. These two trees, viz. the Cryptomeria and the 
Camphor-tree, were to be made into floating riches;’ the 
Thuya was’ to be used as timber for building fair palaces ; * 
the Podocarpus was to form receptacles in which the 
visible race of man was to be laid in secluded burial-places. 
For their food he well sowed and made to grow all the 
eighty kinds of fruit. 

Now the children of Sosa no wo no Mikoto were named 
Iso-takeru no Mikoto, with Oho-ya’ tsu hime, his younger 


? Corea. * The meritorious God. 3 Kii or Ki means tree. 

4 Shima usually means island, but in this and other places must be 
rendered “ region.” 

> A kind of pine. 6 Maki, a kind of pine. 

7 Ships. * Or Shinto shrines. 9 Great-house. 


Tue AGE OF THE GoDS. 59 


sister, and next Tsuma'-tsu-hime no Mikoto. All these 
three Deities also dispersed well the seeds of trees, and 
forthwith crossed over to the Land of Ku. 


Thereafter Sosa no wo no Mikoto dwelt on the Peak of 1. so 


Kuma-nari,’ and eventually entered the Nether Land.” 

In one writing it is said :—‘‘ Oho-kuni-nushi* no Kami 
is also called Oho-mono-nushi no Kami,‘ or else Kuni- 
dzukuri Oho-na-mochi* no Mikoto, or again Ashi-hara 
no Shiko-wo,® or Ya-chi-hoko7 no Kami, or Oho-kuni- 
dama* no Kami, or Utsushi-kuni-dama ?no Kami. His 
children were in all one hundred and eighty-one Deities. 

Now Oho-na-mochi no Mikoto and Sukuna-bikona no 
Mikoto, with united strength and one heart, constructed 
this sub-celestial world. Then, for the sake of the visible 
race of man as well as for beasts, they determined the 
method of healing diseases. They also, in order to do 
away with the calamities of birds, beasts, and creeping 
things, established means for their prevention and control.” 


* ‘Written with a Chinese character which means nail or hoof. 
* Probably Mount Kumano in Idzumo. It adjoins the Suga mentioned 


Above as the residence of Sosa no wo. See. Index—Kuma-nari. 
* Great-country-master. ‘ Great-thing-master. 
* Country-make great-name-possessor. 
* The ugly male of the reed-plain. 7 Eight thousand spears. 
* Great-country-jewel. 9 Apparent-country-jewel. 


“ Calamities (wazahahi) are defined by Hirata as injuries which come 
®o us from the unseen world. 

By beasts wild beasts are meant. In addition to the real injuries caused 
by them, we must remember that in Japan all manner of imaginary effects 
are attributed to the enchantments of foxes and badgers. 

One of the Norito (rituals) mentions calamities of birds flying in by the 
smoke-hole in the roof—perhaps because their droppings polluted the 
food which was being cooked. 

The term hafu mushi (creeping things) includes both insects and reptiles. 
The stings of wasps, centipedes, and vipers are doubtless meant. The 
ancient Japanese houses, slight structures often built in pits, would be 
especially obnoxious to such calamities. Possibly also the injury to the 
crops and to domestic animals by insects and snakes may be referred to. 
It should be remembered, too, that the Japanese suppose many ailments, 
such as toothache and children’s convulsions, to be owing to mushi, and 
these are no doubt to be included in the hafu mushi no wazahahi. Hirata 
remarks that it is the opinion of the men of the Western Ocean that by 


6O NIHONGI. 


The people enjoy the protection of these. universally until 
the present day. 

Before this Oho-na-mochi no Mikoto spake to Sukuna- 
bikona no Mikoto, and said :—‘ May we not say that the 
country which we have made is well made?’ Sukuna- 
bikona no Mikoto answered and said :—‘ In some parts it 
is complete and in others it is incomplete.’ This 
conversation had doubtless a mysterious purport. 

Thereafter Sukuna-bikona no Mikoto went to Cape 
Kumano,' and eventually proceeded to the Everlasting 
Land.’ 

.~~ ~ Another version is that he went to the island of Aha, 
\ where he climbed up a millet-stalk, and was thereupon 
jerked off, and went to the Everlasting Land. 

_- After this, wherever there was in the land a part which 
was imperfect, Oho-na-mochi no Kami visited it by him- 
self, and succeeded in repairing it. Coming at last to the 
province of Idzumo, he spake, and said :—‘ This Central 
Land of Reed-plains had been always waste and wild. 
The very rocks, trees and herbs were all given to violence. 
But I have now reduced them to submission, and there is 
none that is not compliant.’ Therefore -he said finally :— 
‘It is I, and I alone, who now govern this Land. Is 


examining ringworm (called in Japanese ta-mushi, i.e. rice-field insect), 
itch and other diseases under a microscope, it would appear that they are 
due to the presence of exceedingly small insects. It would also appear, 
he says, from a work recently published, that the human body is full of such 
animalcules. 

The words “prevention and control” are rendered in the interlinear 
kana by Majinahi, i.e. witchcraft, including incantations, etc. Possibly 
the author had in mind the Oho-harahi, which deprecates “calamities of 
creeping things” and of “high birds.” Here is a modern majinahi 
directed against hafu mushi. If you wish to keep your house free from 
ants, all you have to do is to put up a notice at the place where they 
come in, “ Admittance, one cash each person.” The economical ant goes 
no further. 

Yamada in his dictionary defines majinahi as “the keeping off of 
calamity by the aid of the supernatural power of Gods and Buddhas.” 

' In Idzumo. 

2 Toko-yo no kuni. The Japanese scholar Arawi identifies this with 
a province in the East of Japan, now called Hitachi. 


THE AGE OF THE GODS. 61 


there perchance any one who could join with me in 
governing the world?’ Upon this a Divine radiance 
illuminated the sea, and of a sudden there was something 
which floated towards him and said :—‘ Were I not here, 
how couldst thou subdue this Land? It is because I am 
here that thou hast been enabled to accomplish this 
mighty undertaking.” Then Oho-na-mochi no Kami 
inquired, saying :—‘ Then who art thou?’ It replied and 
said:—‘I am thy guardian spirit, the wondrous spirit.’ 
Then said Oho-na-mochi no Kami :—‘ True, I know there- 
fore that thou art my guardian spirit, the wondrous spirit. 
Where dost thou now wish to dwell?’ The spirit 
answered and said :—‘ I wish to dwell on Mount Mimoro, 
in the province of Yamato.’ Accordingly he built a 
shrine in that place and made the spirit to go and dwell 
there. This is the God of Oho-miwa. 

The children of this Deity were the Kimi of Kamo 
and of Oho-miwa,' and also Hime-tatara ? I-suzu-hime no 
Mikoto. 

Another version is that Koto-shiro-nushi no Kami, having 
become transformed into an eight-fathom bear-sea-monster,* 


' Descendants are here meant. Kimi is simply Lord. 

*Tatara is said to be the name ofa plant. Isuzu (fifty bells) is the 
ame of the site of the Inner Shrine at Ise. 

3 Sea-monster is in Japanese wani. It is written with a Chinese 
character which means, properly, crocodile, but that meaning is inadmis- 
sible in these old legends, as the Japanese who originated them can have 
known nothing of this animal. The wani, too, inhabits the sea and not 
nvers, and is plainly a mythical creature. 

Satow and Anderson have noted that the wani is usually represented 
in art as a dragon, and Toyo-tama-hime (see Index), who in one version 
of the legend changes into a wani, as her true form, at the moment of 
child-birth, according to another changes into a dragon. Now Toyo- 
tama-hime was the daughter of the God of the Sea. This suggests that 
the latter is one of the Dragon-Kings familiar to Chinese (see Mayers’ 
Manual, p. 142) and Corean fable who inhabit splendid palaces at the 
bottom of the sea. It is unnecessary here to follow the Dragon-Kings 
into Indian myth, where they appear under the form of the Naga Radja or 
Cobra-Kings. The reader who wishes to do so should consult Anderson’s 
British Museum Catalogue, p. 50. Chamberlain has remarked that “the 
whole story of the Sea-God’s palace has a Chinese ring about it, and the 


I. 


I. 


61. 


62. 


I. 63. 


62 | NIHONGI. 


had intercourse with Mizo-kuhi' hime of the island 
of Mishima (some call her Tama-kushi-hime), and 
had by her a child named Hime-tatara I-suzu-hime no 
Mikoto, who became the Empress of the Emperor Kami- 
Yamato Ihare-biko Hohodemi.’ 

Before this time, when Oho-na-mochi no Kami was 
pacifying the land, he went to Wobama in Isasa, in the 
province of Idzumo. He was just having some food 
and drink, when of a sudden there was heard a human 
voice from the surface of the sea. He was astonished, but 
on seeking for it there was nothing at all to be seen. 
After a while a dwarf appeared, who had made a boat of 
the rind of a kagami* and clothing of the feathers of a 
wren.‘ He came floating towards him on the tide, and 
Oho-na-mochi no Mikoto taking him up, placed him on 
the palm of his hand. He was playing with him, when 
the dwarf leaped up, and bit him on the cheek. He 
wondered at his appearance, and sent a messenger to 
report the matter to the Gods of Heaven. Now when 
Taka-mi-musubi no Mikoto heard this, he said :—‘ The 
children whom I have produced number in all one thou- 


cassia-tree mentioned in it is certainly Chinese.” Is it possible that 
wani is for the Corean wang-i, i.e. “the King,” z being the Corean 
definite particle, as in zeni, fumi, yagi, and other Chinese words which 
reached Japan vid Corea? We have the same change of #g into # in the 
name of the Corean who taught Chinese to the Japanese Prince Imperial in 
Ojin Tenno's reign. It is Wang-in in Corean, but was pronounced Wani 
by the Japanese. Wani occurs several times as a proper name in the 
“ Nihongi.” Bear (in Japanese kuma) is no doubt an epithet indicating 
size, as in kuma-bachi, bear-bee or bear-wasp, i.e. a hornet ; kuma-gera, a 
large kind of wood-pecker, etc. 

1 Mizo-kuhi means water-channel pile. Tama-kushi is jewel-comb. 

* Otherwise called Jimmu Tenno. See below, beginning of Book III. 

* Some plant, very hkely having gourd-shaped fruit. zz Ch. K., p. 85. 

+ The ‘ Kojiki” says goose skins. The wren was no doubt substituted 
as more in accordance with the dwarfish stature of Sukuna-bikona. 

Dr. Schlegel in his “ Problémes Géographiques” mentions a Chinese 
notice of a Han-ming-kuo, the inhabitants of which sew together skins 
of birds for clothing. He identifies this country with the Kuriles, where 
modern travellers have found this to be the custom. The bird whose 
skins are thus used is the Procellaria gracilis (petrel). 


THE AGE OF THE GODS. . 63 


sand and five hundred. Amongst them one was very 
wicked, and would not yield compliance to my instructions. 
He slipped through between my fingers and fell. This 
must be that child, let him be loved and nurtured.’ This 
was no other than Sukuna-bikona no Mikoto.” ! 


' Sukuna-bikona is a popular God at the present day. Hirata has 
devoted two volumes (the “Shidzu no ihaya”) to a glorification of him as 
the inventor of medicine and of the art of brewing sake under the name 
ofKushino Kami. The “ Kojiki” relates his legend somewhat differently. 
See Ch. K., p. 85. Sukuna means small (in modern Japanese few) and 
bikomza is honorific. 

Hirata identifies Sukuna-bikona with Yebisu and Oho-na-mochi with 
Daikoku. See Anderson's B. M. Catalogue, p. 36. All these identifica- 
tions, of which Hirata is profuse, are somewhat problematical. 


II. 2. 


BOOK II. 
THE AGE OF THE GODS. 
PART II. 


MASA-YA-A-KATSU-KATSU-HAYA-HI AMA NO OSHI-HO-MI-MI NO 
MIkoTo, the son of Ama-terasu no Oho-kami, took to wife 
Taku-hata'-chi-chi-hime, daughter of Taka-mi-musubi no 
Mikoto. A child was born to them named Ama-tsu-hiko-hiko- 
ho-no-ninigi no Mikoto.? Therefore his august grandparent, 
Taka-mi-musubi no Mikoto, treated him with special affection, 
and nurtured him with great regard. Eventually he desired 
to establish his august grandchild Ama-tsu-hiko-ho-ho-ninigi 
no Mikoto as the Lord of the Central Land of Reed-Plains. 
But in that Land there were numerous Deities which shone 
with a lustre like that of fireflies, and evil Deities which buzzed 
like flles. There were also trees and herbs all of which could 
speak. Therefore Taka-mi-musubi no Mikoto assembled all 
the eighty Gods, and inquired of them, saying :—‘‘I desire to 
have the evil Gods of the Central Land of Reed-Plains expelled 
and subdued. Whom is it meet that we should send for this 
purpose : I pray you, all ye Gods, conceal not your opinion.” 
They all said :—‘‘ Ama-no-ho-hi no Mikoto is the most heroic 
among the Gods. Ought not he to be tried? ” 
Taka-mi-musubi no Mikoto thereupon complied with the 


general advice, and made Ama-no-ho-hi no Mikoto to go and 


subdue them. This Deity, however, curried favour with Oho- 
na-mochi no Mikoto, and three years passed without his 
making any report. Therefore his son Oho-se-ihi no Mikuma 
no ushi* (also called Take ‘-mikuma no ushi) was sent. 


+ Taku-hata, paper-mulberry loom (cloth). 

* The interpretation of this name is doubtful. See Ch. K., p. 106. 

3 Great-husband-boiled-rice-of-Mikuma of master. 

4 Take, brave, is merely a honorific. It is prefixed to several names of 
Deities. 


THE AGE OF THE Gobs. 65 


e, too, yielded compliance to his father, and never made II. 3 
any report. Taka-mi-musubi no Mikoto therefore again 
summoned together all the Gods and inquired of them who 
Should be sent. They all said :—‘‘ Ame-waka-hiko,! son of 
Ame no Kuni-dama.? He is a valorous person. Let him be 
tried.” Hereupon Taka-mi-musubi no Mikoto gave Ame-waka- 
hiko a heavenly deer-bow and heavenly feathered arrows, and 
so despatched him. This God also was disloyal,and as soon 
ashe arrived took to wife Shita-teru-hime,? the daughter of 
Utsushi-kuni-dama‘ (also called Taka-hime or Waka-kuni- 
dama), Accordingly he remained, and said :—“‘ I, too, wish to 
§0vern the Central Land of Reed-Plains.’”” He never reported 
the result of his mission. At this time, Taka-mi-musubi no 
Mikoto, wondering why he was so long in coming and making 
his report, sent the pheasant Na-naki* to observe. The 

pheasant flew down and perched on the top of a many-branched 
CSSsa-tree which grew before Ame-waka-hiko’s gate. Now 
Amza-no Sagu-me ‘ saw this and told Ame-waka-hiko, saying :— rr を 
A. strange bird has come and is perched on the top of the cassia- 
tree.” Then Ame-waka-hiko took the heavenly deer-bow and 
thee heavenly feathered arrows which had been given him by 
Ta ka-mi-musubi no Mikoto, and shot the pheasant, so that it 
di=<¥, The arrow having passed through the pheasant’s breast, 
Ca® we before where Taka-mi-musubi no Kami was sitting. Then 
Ta Lea-mi-musubi no Kami seeing this arrow, said :—‘ This 
a°'&<>w I formerly gave to Ame-waka-hiko. It is stained with 
blc っ <d」 it may be because he has been fighting with the Earthly 
De& ities,” Thereupon Taka-mi-musubi no Mikoto took up the 
aw and flung it back down (to earth). This arrow, when it 


Heaven-young-prince. 2 Heaven-of-country- jewel. 
Lower-shine-princess. 4 Real-country-jewel. 
Na-naki. This word is written here as if the meaning were “nameless.”’ 
Brain the “ Kojiki” (see Ch. K., p. 95), characters are used which give it the 
of name-crying, i.e. calling out its own name. The old Japanese for 
PRreszant is kigishi or kigisu. Comparing this with uguhisu (the Japanese 
D% Srhtingale), kakesu (the jay), kirigirisu (the grasshopper), karasu (the 
©®'<ay), and hototogisu (a kind of cuckoo), it becomes evident that kigisu is an 
©*xomatopoetic word, Su is for suru, todo. The Corean for a pheasant is 
きぐ 5ng no doubt also an onomatope. 
* Heavenly-spying-woman. 


66 NIHONGI. 


fell, hit Ame-waka-hiko on the top of his breast. At this time 
Ame-waka-hiko was lying down after the feast of first-fruits, 
and when hit by the arrow died immediately. This was the 
origin of the general saying, ‘‘ Feara returning arrow.” 

The sound of the weeping and mourning of Ame-waka-hiko’s 


- wife Shita-teru-hime reached Heaven. At this time, Ame no 


Kuni-dama, hearing the voice of her crying, straightway knew 
that her husband, Ame-waka-hiko, was dead, and sent down a 
swift wind to bring the body up to Heaven. Forthwith a 
mortuary house was made, in which it was temporarily de- 
posited. The river-geese were made the head-hanging 
bearers and broom-bearers. 

One version is :—‘‘ The barn-door fowls were made head- 
hanging bearers, and the river-geese were made broom- 
bearers.” 

The sparrows were made pounding-women. 


One version is :—‘ The river-geese were made head-hang- 
ing bearers and also broom-bearers, the kingfisher was made 
the representative of the deceased, the sparrows were made 
the pounding-women, and the wrens the mourners. Alto- 
gether the assembled birds were entrusted with the matter.” 

For eight days and eight nights they wept and sang dirges.' 


‘ We have here a glimpse of the ancient Japanese funeral ceremonies. 
’ “ Head-hanging bearers” is a literal translation of the Chinese characters. 
The interlinear Kana renders them by the obsolete word kisari-mochi, of 
obscure meaning. An ancient commentator says that these were persons 
who accompanied the funeral, bearing on their heads food for the dead, 
which is perhaps correct. The brooms were probably for sweeping the road 
before the procession. The pounding-women pounded the rice for the guests, 
and perhaps also for the offerings to the deceased. By mourners are meant 
paid mourners. 

To these Hirata adds from old books the wata-dzukuri or tree-fibre carders, 
the kites (the fibre being to fill up the vacant space in the coffin), and the 
fleshers (for food offered to the deceased), an office given to the crow. 


_ Compare also Ch. K., p. 97. 


The student of folk-lore will not think it frivolous of me to cite here the 
English story of the Death and Burial of Cock Robin, where the birds 
officiate in various capacities at a funeral. 

“Sang dirges.” Hirata condemns this as a Chinese importation. He 
prefers the “Kojiki? version, which says that “they made merry,” and 
explains that this was with the object of recalling the dead to life, perhaps in 


Tue AGE OF THE GODS. 67 


Before this, when Ame-waka-hiko Was in the Central Land of 
Reed-Plains, he was on terms of friendship with Aji-suki '!-taka- 
hiko-ne no Kami. Therefore Aji-suki-taka-hiko-ne no Kami 
ascended to Heaven and offered condolence on his decease. 
Now this God was exactly like in appearance to Ame-waka- 
hiko when he was alive, and therefore Ame-waka-hiko’s parents, 

telations, wife, and children all said :—‘‘ Our Lord is still alive,” 
and clung to his garments and to his girdle, partly rejoiced 


and partly distracted. Then Aji-suki-taka-hiko-ne no Kami . 


me flushed with anger and said :—‘‘ The way of friends is 
suc Fy that it is right that mutual condolence should be made. 
Therefore I have not been daunted by the pollution, but have 
COrrse from afar to make mourning. Why then should I be 
MISS€aken for a dead person?’’ So he drew his sword, Oho-ha- 
kama .? which he had in his girdle, and cut down the mortuary , 
how se, which fell to earth and became a mountain. It is now 
in the province of Mino, by the upper waters of the River 
Ayrwami. This is the mountain of Moyama (mourning moun. 
taumn). This is why people take care not to mistake a living for 
a <fead person. 
sfter this, Taka-mi-musubi no Mikoto again assembled all 
the Gods that they might select some one to send to the Central 
L<andof Reed-Plains. They all said : 一 “" It will be well to send 
F satsu-nushi * no Kami, son of Iha-tsutsu no wo ‘ and Iha-tsutsu 
nc ぅ me, the children of Iha-saku-ne-saku * no Kami.” 


IMA tation of the Gods dancing and making merry in order to entice the Sun- 
Goddess from her rock-cave. Compare the following passage from a 
Mese History of the Han (A.D. 25-220) Dynasty. 
In Japan “ Mourning lasts for some ten days only, during which time the 
Mem bers of the family weep and lament, whilst their friends come singing, 
Ca ng and making music.” 
d The mortuary house was required for the temporary disposal of the 
cont? while the sepulchral mound with its megalithic chamber was being 
nS & Tucted。 Vide Index 一 Misasagi. 
で NNo satisfactory explanation of this name. 2 Great-leaf-mower. 
fu Pusu is explained by Hirata as an onomatopoetic word like the modern 
cu for the abrupt snapping sound produced when anything is cleanly 
<r broken off. Nushi means master. 
& ha-tsutsu. [ha is rock, tsutsu probably a honorific=elder. Wo is male ; 
me, female. 
*  Wha-saku means rock-split ; ne-saku, root-split. 
F 2 


IT. 


68 NIHONGI. 


Now there were certain Gods dwelling in the Rock-cave of 
Heaven, viz. Mika no Haya-hi' no Kami, son of Idzu no wo- 
bashiri * no Kami, Hino Haya-hi no Kami, son of Mika no Haya- 
hi no Kami, and Take-mika-dzuchi no Kami,’ son of Hi no Haya-hi 
no Kami. The latter God came forward and said :—“ Is Futsu- 
nushi no Kami alone to be reckoned a hero? And am I nota 
hero ?”’ His words were animated by a spirit of indignation. He 
was therefore associated with Futsu-nushi no Kami and made to 
subdue the Central Land of Reed-Plains. The two Gods there- 
upon descended and arrived at the Little Shore* of Itasa, in the 
Land of Idzumo. Then they drew their ten-span swords, and 
stuck them upside down in the earth, and sitting on their 
points questioned Oho-na-mochi no Kami, saying :—‘‘ Taka-mi- 
musubi no Mikoto wishes to send down his August Grandchild 


.to preside over this country as its Lord. He has therefore 


sent us two Gods to clear out and pacify it. What is thy inten- 
tion? Wilt thou stand aside or no?”’ Then Oho-na-mochi 
no Kami answered and said :—‘‘I must ask my son before I 
reply to you.” At this time his son Koto-shiro-nushi no Kami 
was absent on an excursion to Cape Miho in the Land of 
Idzumo, where he was amusing himself by angling for fish. 
Some say:—‘‘ He was amusing himself by catching birds.” 
He therefore took the many-handed boat of Kumano, 
[Another name is the Heavenly Pigeon-boat.] 
and placing on board of it his messenger, Inase-hagi* he de- 
spatched him, and announced to Koto-shiro-nushi no Kami the 
declaration of Taka-mi-musubi no Kami. He also inquired 
what language he should use in answer. Now Koto-shiro- 
nushi no Kami spoke to the messenger, and said :—‘‘ The 
Heavenly Deity has now addressed us this inquiry.′ My father 


* Mika is explained by Hirata as the same as ika, terrible ; haya-hi means 
swift sun. 

= Idzu no wo-bashiri, lit. dread-of-male-run. 

3 Take-mika-dzuchi. Take is brave. Mika-dzuchi is identified with ika- 
dzuchi, thunder. . 

* Wobama. 

> Hirata points out the appropriateness of this name, which means “ Yes 
or no ?—shanks,” to a messenger sent to ask a question. 

* The Chinese character indicates a communication from an Emperor. 


Tue AGE OF THE GODS. 69 


ought respectfully to withdraw, nor will I make any opposition.” 
So he made in the sea an eight-fold fence of green branches, and 
stepping on the bow of the boat, went off." The messenger re- 
turned and reported the result of his mission. Then Oho-na- 
mochi no Kami said to the two Gods, in accordance with the 
words of his son :—‘‘ My son, on whom I rely, has already 
departed. I, too, will depart. If I were to make resistance all 
the Gods of this Land would certainly resist also. But as I 
now respectfully withdraw, who else will be so bold as to refuse 
subrmission ?’’ Soihe took the broad spear which he had used 
asa staff when he was pacifying the land and gave it to the 
two Gods, saying :—‘‘ By means of this spear I was at last 
successful. Hf the Heavenly Grandchild will use this spear to II. 9. 
tule the land, he will undoubtedly subdue it to tranquillity. I 
am mow about to withdraw to the concealment of the short-of-a- 
hun ired?-eighty road-windings.” * Having said these words, he 
at length became concealed.‘ Thereupon the two Gods put to 
deat h all the rebellious spirits and Deities. 

One version says :—‘‘ The two Gods at length put to 
death the malignant Deities and the tribes of herbs, trees and 
rocks. When all had been subdued, the only one who re- 
fused submission was the Star-God Kagase-wo.’ There- 


_ “Went off” is the same character as is translated “withdraw” above. 
Hirata understands this of his death. The whole episode is related quite 
differently in the “Kojiki.” Vide Ch. K., p. 101. 

Enclosures of bamboo are used at the present Gay to trap fishes, but it is 
NOt very clear why one is introduced here. 

* A mere epithet or pillow-word (makura-kotoba) of eighty. 

The eighty-road-windings are put for a long journey, i.e. to Yomi or 

ades, or rather for Yomi itself. 

1.e@, died. 

Fragase-wo. Wo means male. Kaga is obviously connected with 
kaga y aku, to shine. This is the only Star-God mentioned in Japanese myth, 
and ae may be noted that little honour is shown him. He is described as a 
ONcy ew ered rebel, and has neither Kami nor Mikoto affixed to his name. The 
ツナ stars mentioned in the “ Kojiki” or “‘ Nihongi” are Venus, the Pleiades, 
and the Weaver or Stara Lyrae, the latter being connected with a Chinese 

lege ang, 

Tine Weaver-God is literally, if we follow the Chinese character, the God 
o , B =apanese striped stuffs. The interlinear “Kana” gives Shidzuri or 
Sh On from shidzu, cloth, and ori, weave, which is doubtless correct. 


IT. 10. 


II. 31. 


70 - NIHONGI. 


fore they sent the Weaver-God Take-ha-dzuchi no Mikoto 
also, upon which he rendered submission. The two Gods 
therefore ascended to Heaven.” ) 

Ultimately they reported the result of their mission. 

Then Taka-mi-musubi no Mikoto took the coverlet which was 
on his true couch, and casting it over his August Grandchild, 
Amatsu-hiko-hiko-ho-ninigi no Mikoto, made him to descend. 
So the August Grandchild left his Heavenly Rock-seat, and with 
an awful’ path-cleaving, clove his way through the eight-fold 
clouds of Heaven, and descended on the Peak of Takachiho of 
So* in Hiuga. 

After this the manner of the progress of the August Grandchild 
was as follows :—From the Floating Bridge of Heaven on the 
twin summits of Kushibi, he took his stand on a level part of 
the floating sand-bank. Then he traversed the desert land of 
Sojishi from the Hill of Hitawo in his search for a country, 
until he came to Cape Kasasa, in Ata-no-nagaya. A certain 
man of that land appeared and gave his name as Koto-katsu- 
kuni-katsu Nagasa.* The August Grandchild inquired of him, 
saying :—“‘ Is there a country, or not ?”” He answered, and said : 
—‘* There is here a country. I pray thee roam through it at 
thy pleasure.” The August Grandchild therefore went there 
and took up his abode. Now there was a fair maid in that land 
whose name was Ka-ashi-tsu-hime. 

[Also called Kami Ata-tsu-hime or Ko no hana no saku- 
Ya-hime.* | 


Take-ha-dzuchi is brave-leaf-elder. It 1s not clear that this Weaver-God is 
the same as the Weaver star. 

1 The interlinear gloss has idzu, an obsolete word which means awful, 
holy, sacred. Itis, I would suggest, the same root which appears in the name 
of the province Idzu-mo and in Idzu-shi in Tajima, also a seat of Shint6 wor- 
ship. Mo means quarter, as in yomo, the four quarters, everywhere, and shi 
is for ishi, stone. See Index—lIdzu. 

3 It is this word which forms the second part of Kumaso, the general 
name of the tribes which inhabited the south of Kiushiu. 

3 Thing-excel-country-excel. Long-narrow. 

4 These. names mean respectively Deer-reed-of-princess, Deity (or upper) 
Ata-of-princess and Tree-of-flower-of-blossom-princess, 1.e. blossoming like 
the flowers of the trees. The last name is that by which she is called in the 
“ Kojiki” (vide Ch. K., p. 115), and is the one best known. 


THE AGE OF THE Gops. 71 


The August Grandchild inquired of this fair maid, saying :— 
” Whose daughter art thou?” She answered and said :— Thy 
handmaiden ' is the child of a Heavenly Deity by his marriage 
with Oho-yama-tsu-mi Kami.” 

The August Grandchild accordingly favoured? her, where- 
upon in one night she became pregnant. But the August Grand- 
child was slow to believe this, and said :—‘‘ Heavenly Deity 
though I am, how could I cause any one to become pregnant in 
the space of one night? That which thou hast in thy bosom is 
assuredly not my child。 Therefore Ka-ashi-tsu-hime was 
wroth. She prepared a doorless* muro‘ (called utsumuro), and 


* “The use of the character meaning concubine as a pronoun of the first 
person fem. is a Chinese idiom. The interlinear Kana version has yakko, 
te. slave. Oho-yama-tsu-mi means the Great-mountain-body. Possibly it 
should be taken here as a.common noun, a mountain Deity. 

* i.e. married her. 

? 』tappears from the “Kojiki” that after going in she plastered up the 
entrance. 

* The character Ey which in Chinese means a house, a chamber, is, in 
the older Japanese literature, generally, if not invariably, used to represent 
the J apanese word muro. Another character used for this purpose is Fe) a 

Cellar. The muro is distinguished from the ihe, or ordinary dwelling. What 
“aS the muro? This term is nowadays applied to a gardener's forcing- 
house, which in Japan consists of a pit four or five feet deep and roofed over. 
し '-™Muro means an ice-house. Ifthe ice-houses in Japan (see drawing in 
San-sai-dzu-ye,” IV., 19), so denominated, resemble those which I have seen 
at Yang-hwa-chin in Corea, they were pits sunk several feet below. the sur- 
face of the ground and covered with a heavy thatched roof. At the foot of 
"Ount Ohoyama there was to be seen, some years ago, a large rectangular 
Pit, three or four feet in depth, with a thatched roof sloping to the ground, 
and no walls, which was occupied as a dwelling by the pilgrims to that 
Mountain. ‘There are also pits in Corea covered with thatch or strong oil- 
Paper, which are used by the poorest classes as shelters. These are called 
"M7, or um-mak. Pit-dwellers are also mentioned in the old Chinese litera- 
ture. The references to the muro in the “ Kojiki” and “ Nihongi” show 
that the muro of those days had asimilar character. We read of Tsuchi- 
sumo (earth-hiders, see Index) living in muro, of a muro being dug, and of 
Steps (down) toa muro. That they were sometimes of considerable size is 
shown by the legend of Jimmu Tenno's reign, which speaks of 160 persons 
“Ne in a muroat the same time. The pit was (at least in some cases) not 
*\MpPly roofed over, but contained a house with a wooden frame lashed 
‘Rether with cords of a creeping vine (dolichos), the walls having sedges or 
Feeds for laths, and plastered with a mixture of grass andclay. The roof was 


72 NIHONGI. 


entering, dwelt therein. Then she made a solemn declaration, 
saying :—‘‘ If that which is in my bosom is not the offspring of 
the Heavenly Grandchild, it will assuredly be destroyed by fire, 
but if it is really the offspring of the Heavenly Grandchild, fire 


thatched with reeds. The muro had a door opening inwards, and contained 
a raised platform for sleeping on. A dwelling closely answering this 
description was actually unearthed near Akita in Dewa in 1807. . 

Muro were used in ancient times by the, higher as well as by the poorest 
classes. Sosa no wo no Mikotois said by the Idzumo Fudoki to have made 
himself a muro, and Jimmu Tennd’s son is represented as sleeping in a great 
muro. In modern times muro sometimes means simply chamber. 

Some writers confound the muro with the ihaya. So far as I am aware, 
the latter is used only of caverns in the rock, or of the artificial megalithic 
chambers contained in sepulchral mounds. 

Mr. J. Milne, in an extremely interesting paper on the pit-dwellers of Yezo, 
read before the Asiatic Society of Japan in 1882, argues that certain pits 
discovered by him in large numbers in the islands of Yezo and Itorup were 
the dwellings of a pre-Aino race, whose modern representatives are to be 
found amongst the Kurilsky or their neighbours in Kamschatka and Sagha- 
lin. To these he gives the name of Koro-pok-guru, following an Aino tradi- 
tion communicated to him by Mr. Batchelor. 

On the other hand, I am informed by Baron A. von Siebold, who visited 
several of these groups of pits in Kusiro and the Kurile Islands, that,—- 

1. Their appearance is, in his opinion, not consonant with the great 
antiquity assigned to them by Mr. Milne’s theory. It was especially notice- 
able that no large trees or even deep-rooted brushwood were found growing 
in or between the square pits. | | 

2. They are arranged in a regular order more suggestive of a military en- 
campment than of the abodes of atribe of savages. They are all of the same 
size, except a few larger ones, which may have been occupied by officers, 
An earthwork near one of them was also suggestive of a military occupation. 

3. The pits were carefully dug and found to contain fragments of burned 
wood, unglazed pottery, and what is more remarkable,a small Japanese 
sword (tanto) of comparatively modern manufacture. 

4. The most important evidence, however, is the fact that the sites of 
these pits correspond in all the cases which Baron von Siebold was able to 
examine with those of the military encampments established in Yezo and the 
Kuriles by the Japanese Government about the beginning of the present 
century as a defence against the Russians. These encampments are marked 
on a Japanese map presented to Ph. Fr. von Siebold (the father) by a Court 
astronomer named Mogami Toknai, and published in Siebold’s Atlas. The 
inference is obvious. In fact pit-dwelling in northern climates affords no 
indication of race. It has been seen that Chinese, Japanese, and Coreans 
may all be pit-dwellers on occasion, and the practice is by no means confined 
to this part of the world. 


THE AGE OF THE GODS。 73 


cannot harm it.” So she set fire to the muro. The child 
which was born from the extremity of the smoke which first 
arose was called Ho no Susori no Mikoto (de was the ancestor 
of the Hayato) ; next the child which was born when she drew 
back and remained away from the heat was called Hiko-ho-ho- 
demi no Mikoto ; the child which was next born was called Ho 
no akari no Mikoto (4z was the ancestor of the Wohari no 
Mszraji)—in all three children.' 

A long time after, Ama-tsu-hiko hiko-ho-no-ninigi no Mikoto 
died, and was buried in the Misasagi? of Hiuga no ye in 
Tsukushi. 

In one writing it is said :—‘‘ Ama-terasu no Oho-kami 
gave command unto Ame-waka-hiko, saying :—‘ The 
Central Land of Reed-Plains is a region which it is for my 
child to rule over. Considering, however, that there are 
there certain rebellious, violent and wicked Deities, do thou 
therefore go first and subdue it.’ Accordingly she gave him 
the Heavenly deer-bow and the Heavenly true-deer-arrows, 
and so despatched him. Ame-waka-hiko, having received 
this command, went down and forthwith married many 
daughters of the Earthly Deities. Eight years passed, during 
which he made no report of his mission. Therefore Ama- 
terasu-no Oho-kami summoned Omohi-kane no Kami (the 
Thought-combiner) and inquired the reason why he did not 
come. Now the Thought-combining Deity reflected and in- 
formed her, saying :—‘ It will be well to send the pheasant 
to inquire into this.” Hereupon, in accordance with this 
God’s device, the pheasant was caused to go and spy out 
the reason. The pheasant flew down and perched on the 
top of a many-branched cassia-tree before Ame-waka-hiko’s 


ligne se “ Kojiki” gives these names differently. Ho no akari means fire- 
the 、、 The other two are of doubtful interpretation. Perhaps Susori is from 
‘word suso, skirt, and ho-ho-de may mean “go out from flames.” This 
Saye shows that the muro was used as an ubu-yaor parturition-house. It 
“4S the custom in ancient Japan for women to retire for their confinement to 
2t€ mm porary hut constructed for the purpose. Satow and Dickins found this 
PAT tice stillin vogue in the Island of Hachijo when they visited it in 1878. 
SES AS. Th? vi 3. 
"See Index. 


II. 12. 


II. 13. 


IT. 14 


74 


NIHONGI. 


gate, where it uttered a cry, saying :—‘ Ama-waka-hiko! 
wherefore for the space of eight years hast thou still not 
made a report of thy mission?’ Now a certain Earthly 
Goddess, named Ama-no-sagu-me, saw the pheasant, and 
said :—‘ A bird of evil cry is sitting on the top of this tree. 
It will be well to shoot it and kill it.” So Ame-waka-hiko 
took the Heavenly deer-bow and the Heavenly true deer- 
arrow given him by the Heavenly Deity and shot it, upon 
which the arrow went through the pheasant’s breast, and 
finally reached the place where the Heavenly Deity was. 
Now the Heavenly Deity seeing the arrow, said :—‘ This 
arrow I formerly gave to Ame-waka-hiko. Why has it come 
here?’ So she took the arrow, and pronouncing a curse 
over it, said :—‘ If it has been shot with evil intent, let 
mischief surely come upon Ama-waka-hiko; but if it has 
been shot with a tranquil heart, let no harm befall him.’ 
So she flung it back. It fell down and struck Ame-waka- 
hiko on the top of the breast, so that he straightway died. 
This is the reason why people at the present day say, 
‘Fear a returning arrow.’ Now Ame-waka-hiko’s wife and 
children came down from Heaven and went away upwards 
taking with them the dead body. Then they made a 
mourning house in Heaven, in which they deposited it and 
lamented over it. Before this Ame-waka-hiko was on 
friendly terms with Aji-suki-taka-hiko-ne no Kami. 
Therefore Aji-suki-taka-hiko-ne no Kami ascended to 
Heaven and condoled with them on the mourning, lament- 
ing greatly. Now this God had by nature an exact 
resemblance to Ame-waka-hiko in appearance. Therefore 
Ame-waka-hiko's wife and children, when they saw him, 
rejoiced, and said :—‘ Our Lord is still alive.’ And they 
clung to his robe and to his girdle, and could not be thrust 
away. Now Aji-suki-taka-hiko ne no Kami became angry, 
and said :—‘ My friend is dead, therefore have I come to 
make condolence. Why then should I be mistaken for a 
dead man?’ So he drew his ten-span sword and cut 
down the mourning house, which fell to earth and became 
a mountain. This is Moyama (Mount Mourning) in the 
province of Mino. This is the reason why people dislike 
to be mistaken for a dead person. 


THE AGE OF THE GoDs. 75 


Now the glory of Aji-suki-taka-hiko ne no Mikoto was so 
effulgent that it illuminated the space of two hills and two 
valleys, and those assembled for the mourning celebrated it 
in song, saying :— 

(Another version is that Aji-suki-taka-hiko-ne no Kami's 
younger sister, Shita-teru-hime, wishing to make known to 
the company that it was Aji-suki-taka-hiko ne no Mikoto 


who illuminated the hills and valleys therefore made a song, 
saying :— | 

Like the string of jewels 

Worn on the neck 

Of the Weaving-maiden, 

That dwells in Heaven— 

Oh! the lustre of the jewels 

Flung across two valleys 

From Aji-suki-taka-hiko-ne !' 


Again they sang, saying :— 
To the side-pool— 
The side-pool 
Of the rocky stream 
Whose narrows are crossed 
By the country wenches 
Afar from Heaven, 
Come hither, come hither ! 
(The women are fair) 
And spread across thy net 
In the side-pool 
Of the rocky stream.* 


These two poems are in what is now called a Rustic’ 
measure. 


1 The metre is irregular. The “ Kojiki ” version (see Ch. K., p. 99) is some- 
what different. The Weaving-maiden of Heaven is a Chinese personification 
of the Star a Lyrae. See Mayers’ “ Chinese Manual,” p. 97. This affords 
some indication of the date of this poem. It must have been written after 
the Japanese became familiar with Chinese astronomy. 

2 The metre is irregular, the text doubtful, and the meaning and 
application obscure. I agree with the Japanese critics who think that this 
poem has no business here. The “ Kojiki,” which gives the previous one, 
omits it. 

Afar from Heaven is a mere epithet (makura-kotoba) of the country. 
Heaven here stands for the capital. 

? Probably because hina, country or rustic, is a prominent word in the 
latter of these two poems. 


IT. 15. 


II. 16. 


76 


NIHONGI. 


After this Ama-terasu no Oho-kami united Yorodzu-hata 
Toyo-aki-tsu-hime, the younger sister of Omohi-kane no 
Kami to Masa-ya-a-katsu-katsu-no-haya-hi no Ama no Oshi- 
ho-mimi no Mikoto, and making her his consort, caused 
them to descend to the Central Land of Reed-Plains. At 
this time Katsu-no-haya-hi no Ama no Oshi-ho-mimi no 
Mikoto stood on the floating bridge of Heaven, and glanc- 
ing downwards, said :—‘Is that country tranquillized yet ? 
No! it is a tumble-down land, hideous to look upon.’ So 
he ascended, and reported why he had not gone down. 
Therefore, Ama-terasu no Oho-kami further sent Taka- 
mika-tsuchino Kami and Futsu-nushi no Kami first to clear 
it. Now these two Gods went down and arrived at 
Idzumo, where they inquired of Oho-na-mochi no Mikoto, 
saying: — ‘ Wilt thou deliver up this country to the 
Heavenly Deity or not?’ He answered and said : — 
‘My son, Koto-shiro-nushi is at Cape Mitsu for the sport 
of bird-shooting. I will ask him, and then give you an 
answer.’ So he sent a messenger to make inquiry, who 
brought answer and said :—‘ How can we refuse to deliver 
up what is demanded by the Heavenly Deity?’ Therefore 
Oho-na-mochi no Kami replied to the two Gods in the 
words of his son. The two Gods thereupon ascended to 
Heaven and reported the result of their mission, saying :— 
‘All the Central Land of Reed-Plains is now completely 
tranquillized.’ Now Ama-terasu no Oho-kami gave com- 
mand, saying :—‘ If that be so, I willsend down my child.’ 
She was about to do so, when in the meantime, an August 


- Grandchild was born, whose name was called Ama-tsu- 


hiko-hiko-ho-no-ninigi no Mikoto. Her son represented to 
her that he wished the August Grandchild to be sent 
down in his stead. Therefore Ama-terasu no Oho-kami 
gave to Ama-tsu-hiko-hiko-ho no ninigi no Mikoto the three 
treasures, viz. the curved jewel of Yasaka gem, the eight- 
hand mirror, and the sword Kusanagi, and joined to him 
as his attendants Ame no Koyane no Mikoto, the first 
ancestor of the Naka-tomi, Futo-dama no Mikoto, the 
first ancestor of the Imbe, Ame no Uzume no Mikoto, the 
first ancestor of the Sarume,' Ishi-kori-dome no Mikoto, 
? Lit. monkey-eye. 


THE AGE OF THE GOoDSs. 77 


the first ancestor of the mirror-makers, and Tamaya no 

Mikoto, the first ancestor of the jewel-makers, in all Gods 

of five Be. Then she commanded her August Grandchild, 

saying :—‘ This Reed-plain-1500-autumns-fair-rice-ear Land 

is the region which my descendants shall be lords of. Do 

thou, my August Grandchild, proceed thither and govern it. 

Go! and may prosperity attend thy dynasty, and may it, 
like Heaven and Earth, endure for ever.’ When he was | 
about to descend, one, who had been sent in advance to 

clear the way, returned and said :—‘ There is one God 

who dwells at the eight-cross-roads of Heaven, the length 

of whose nose is seven hands, the length of whose back is 

more than seven fathoms. Moreover, a light shines from 

his mouth and from his posteriors. His eye-balls are like 

an eight-hand mirror and have a ruddy glow like the Aka- 

kagachi.’ Thereupon he sent one of his attendant Deities Il. 17. 

to go and make inquiry. Now among all the eighty 

myriads of Deities there was not one who could confront 

‘him and make inquiry. Therefore he specially commanded 

Ame no Uzume, saying :—‘ Thou art superior to others in 

the power of thy looks. Thou hadst better go and ques- (>.= 
tion him.’ So Ame no Uzume forthwith bared her breasts 一 - 、 
and, pushing down the band of her garment below her a 
navel, confronted him with a mocking laugh. Then the . 
God of the cross-ways asked her, saying: —‘Ame no 
じ zume! What meanest thou by this behaviour?’ She_ 
answered and said:—‘I venture to ask who art thou that _ 
dost thus remain in the road by which the child of Ama- 
terasu no Oho-kami is to make his progress?’ The God 

of the cross-ways answered and said :—‘ I have heard that 
the child of Ama-terasu no Oho-kami is now about to de- 
scend, and therefore I have come respectfully to meet and 
attend upon him. My name is Saruta-hiko no Oho-kami.’ ' 
Then Ame no Uzume again inquired of him, saying :— 
‘Wilt thou go before me, or shall I go before thee?’ He 
answered and said:—‘‘I will go before and be his 
harbinger... Ame no Uzume asked again, saying: — 
“Whither wilt thou go and whither will the August Grand- 
child go?’ He answered and said :—‘ The child of the 


1 In later times a phallic Deity. 


| 





THE AGE OF THE GODS. 79 


had been arranged, the August Grandchild arrived at the 
peak of Kushifuru of Takachiho in Hiuga, in the land of 
Tsukushi. And Saruta-hiko no Kami forthwith proceeded 
to the upper waters of the River Isuzu at Sanada in Ise. 
Ame no Uzume no Mikoto, in accordance with the request 
made by Saruta' hiko no Kami, attended upon him. 
Now the August Grandchild commanded Ame no Uzume 
no Mikoto, saying :—‘ Let the name of the Deity whom 
thou didst discover be made thy title.” Therefore he con- 
ferred on her the designation of Sarume no Kimi.? So 
this was the origin of the male and female Lords of Sarume 
being both styled Kimi.” * 

In one writing it is said :—‘‘ The Heavenly Deity sent 
Futsu-nushi no Kamiand Take-mika-tsuchi no Kami to 
tranquillize the Central Land of Reed-Plains. Now these 
two Gods said :—‘ In Heaven there is an Evil Deity called 
Ama-tsu-mika-hoshi, or Ame no Kagase-wo. We pray 
that this Deity may be executed before we go down to 
make clear the Central Land of Reed-Plains.’ At this time 
Iwahi-nushi‘ no Kami received the designation of Iwahi 
no Ushi. This is the God which now dwells in the land of 


' Monkey-field. 3 Lord of Sarume. 

* The “ Kojiki” says that it was the females alone who had this title. In 
either case, the inference is that it was unusual for women to have such 
names or titles, Motowori’s opinion to.the contrary notwithstanding. 

The Sarume were primarily women who performed comic dances (saru- 
mahi or monkey-dancegin honour of the Gods. They are mentioned along 
with the Nakatomi and Imbe as taking part in the festival of first-fruits and 
other Shinto ceremonies. These dances were the origin of the Kagura and 
No performances. Another function of the Sarume is that indicated in the 
part taken by Uzume no Mikoto when the Gods enticed the Sun-Goddess 
out of her rock-cave. She is there said to have been divinely inspired. ‘This 
divine inspiration has always been common in Japan. The inspired person 
falls into a trance, or hypnotic state, in which he or she speaks in the 
character of some God. Such persons are now known as Miko, defined by 
Hepburn as ‘a woman who, dancing in a Miya, pretends to hold communica- 
tion with the Gods and the spirits of the dead,’ in short a medium. There 
are also strolling mediums, as in England, women of a low class, who pre- 
tend to deliver messages from deceased friends or relatives. See Lowell’s 
“ Esoteric Shinto,” in the “J. A. S. T.,” and Index—lInspiration. 

4 Master of religious abstinence or worship. 


II. 


19. 


IT. 


20. 


80 


NIHONGI, 


Katori in Adzuma.’ After this the two Deities descended 
and arrived at the Little Shore of Itasa in Idzumo, and 
asked Oho-na-mochi no Kami, saying :—‘ Wilt thou 
deliver up this country to the Heavenly Deity, or no?’ 
He answered and said :—‘ I suspected that ye two gods were 
coming to my place. Therefore I will not allow it.’ There- 
upon Futsu-nushi no Kami forthwith returned upwards, and 
made his report. Now Taka-mi-musubi no Mikoto sent 
the two Gods back again, and commanded Oho-na-mochi 


- no Mikoto, saying :—‘ Having now heard what thou hast 


said, I find that there is profound reason in thy words. 
Therefore again I issue my commands to thee more circum- 
stantially, that isto say :—Let the public matters which 
thou hast charge of be conducted by my grandchild, and 
do thou rule divine affairs. Moreover, if thou wilt dwell 
in the palace of Ama no Hi-sumi,’ I will now build it for 
thee. I will take a thousand fathom rope* of the (bark of 
the) paper mulberry, and tie it in r8o knots. As to the 
dimensions of the building of the palace,‘ its pillars shall 
be high and massy, and its planks broad and thick. I will 
also cultivate thy rice-fields for thee, and, for thy provision 
when thou goest to take pleasure on the sea, I will make 
for thee a high bridge, a floating bridge, and also a 
Heavenly bird-boat. Moreover, on the Tranquil River of 
Heaven I will make a flying-bridge. I will also make for 
thee white shields* of 180 seams, and Ame no Ho-hi no 
Mikoto shall be the president of the festivals in thy honour.’ 
Hereupon Oho-na-mochi no Kami answered and said :— 
‘The instructions of the Heavenly Deity are so courteous 
that I may not presume to disobey his commands. Let 
the August Grandchild direct the public affairs of which I 
have charge. I will retire and direct secret matters.’ So 
he introduced Kunado no Kami to the two Gods, saying :— 


' A general name for the eastern part of Japan. 

? Heaven-sun-corner. 

% The rope was for measuring the site, say some. Or it may have been for 
lashing together the timbers of the building. 

* Or shrine. 

5 Shields are frequently mentioned in the “Norito 7 among offerings to the 


Gods. 


Tue AGE OF THE Gobs. 81 


‘He will take my place and will yield respectful obedience. 
I will withdraw and depart from here.’ He forthwith 
invested him with the pure Yasaka jewels, and then became 
concealed for ever.' Therefore Futsu-nushi no Kami ap- 
pointed Kunado no Kami" as guide, and went on a circuit 
of pacification. Any who were rebellious to his authority 
he put to death, while those who rendered obedience 
were rewarded. The chiefs of those who at this time 
rendered obedience were Oho-mono-nushi* no Kami and 
Koto-shiro-nushi no Kami. So they assembled the eighty 
mvriads of Gods in the High Market-place of Heaven, and 
taking them up to Heaven with them, they declared their 
loyal behaviour. Then Taka-mi-musubi no Mikoto com- 
manded Oho-mono-nushi no Kami, saying :—‘ If thou dost 
take to wife one of the Deities of Earth, I shall still con- 
sider that thy heart is disaffected. I will therefore now give 
thee my daughter Mi-ho-tsu hime to be thy wife. Take with 
thee the eighty myriads of Deities to be the guards of my 
August Grandchild to all ages. So she sent him down 
again. Thereupon Ta-oki-ho-ohi no Kami, ancestor of the 
Imbe of the Land of Kii, was appointed hatter,’ Hiko-sachi 
no Kami was made shield-maker,′ Ma-hitotsu nc Kamis 
was made metal-worker, Ame no Hi-washi’ no Kami was 
appointed tree-fibre maker, and Kushi-akaru-dama no Kami 
ewel-maker.“ ーー 

Taka-mi-musubi no Kami accordingly gave command, 
saying :—‘ I will set up a Heavenly divine fence® and a 


' te. died. * The Deity of roads. 3 Great-thing-master. 

* Kasa-nuhi, i.e. broad-hat-sewer. 

* Tate-nuhi, lit. shield-sewer. 

“ The one-eyed God. It is curious that the Smith-God of Japan, like the 


Cyclops of Greek fable, should have but one eye. The “ Kojiki” calls him 
Ama-tsu Mara, as to which see Index. Also Ch. K., p. 55. 


‘Sun-eagle. Trec-fbre is yufu. It was the fibre for weaving made of 


the inner bark of the paper-mulberry, and perhaps also included hemp. All 
these objects were used in Shinto ceremonies. 


* Kushi means comb; akaru, shining ; dama (for tama), jewel. 


. "In Japanese, himorogi. The “Shiki” says that this is the same thing which 
's Now called a shrine, but admits that its meaning is not clear. The usual 
interpretation is that the himorogi is a fence of sakaki.(the sacred tree) 


G 


II. 21. 


II. 22. 


82 NIHONGI. 


Heavenly rock-boundary wherein to practise religious 
abstinence ' on behalf of my descendants. Do ye, Ame no 
Koyane no Mikoto and Futo-dama’* no Mikoto, take 
with you the Heavenly divine fence, and go down to the 
Central Land of Reed-Plains. Moreover, ye will there 
practise abstinence’ on behalf of my descendants.’ So 
she attached the two Deities to Ame no Oshi-ho-mi-mi no 
Mikoto and sent them down. It was when Futo-dama no 
Mikoto was sent that the custom first began of worshipping 
this Deity with stout straps * flung over weak shoulders 
when taking the place of the Imperial hand. From this, 
too, the custom had its origin, by which Ame no Koyane 
no Mikotohad charge of divine matters. Therefore he was 


planted round the enclosure consecrated for Shinto worship. But this 
interpretation is not without difficulty. In Suinin Tenno's reign we hear of 
a himorogi which was brought over from Corea and preserved as a sacred 
treasure. This could hardly have been a hedge. Another interpretation 
makes the himorogi an offering, and interprets the “ Kuma” himorogi of the 
passage just referred to as an offering of bear’s paws, one of the eight dainties 
of ancient Chinese literature. But it is not easy to see how this should be 
preserved as a sacred treasure. 

The derivation does not help us much. Hi is no doubt sun, used 
metaphorically, as in hi-kagami, sun-mirror or sacred-mirror ; hiko, sun- 
child (prince); hime, sun-female (princess). This is fairly well represented 
by the Chinese character ja in the text. The remainder of the word, viz. 
morogi, is probably moro, a word of multitude, all, many, and gi (for ki), 
wood. There is a proper name, Take-morogi, where morogi is written with 
characters which imply this derivation. Hi-moro-gi is therefore a sacred row 
or group of sticks of some sort or another. 

I may mention a suspicion that the himorogi may be connected, perhaps 
by way of a survival, with a time when the Japanese Deities were a row of 
posts roughly carved into human shape. See above, p. 3. 

1 This and other passages show that the Shinto place of worship might be 
merely a piece of ground enclosed for the purpose. The modern word for a 
Shinté shrine, viz. ya-shiro, house-enclosure or house-area, suggests the same 
inference, See Satow, “ Japanese Rituals,” in “ T.A.S.J.,” Vol. VIL, Pt. IL, p. 
115. It will be remembered that the Roman templum and the Greek répevos 
had originally a similar signification. 

2 The ancestor of the Imbe, or abstainers. 

3 Including avoidance of ceremonial impurities, and hence used for 
religious worship generally. See above, note to p. 41. 

‘ For supporting a tray on which the offerings were placed. See “ T.A.S.J.,” 
Vol. VII., p. 112. 


THe AGE OF THE GoDS. 83 


made to divine by means of the Greater Divination, and 


thus to do his service.’ 

At this time Ama-terasu no Oho-kami took in her hand 
the precious mirror, and, giving it to Ame no Oshi-ho-mi- 
mi no Mikoto, uttered a prayer, saying :—‘ My child, when 
thou lookest upon this mirror, let it be as if thou wert 
looking on me. Let it be with thee on thy couch and in 
thy hall, and let it be to thee a holy? mirror.’ Moreover, 
she gave command to Ame no Ko-yane no Mikoto and to 
Futo-dama no Mikoto, saying :—‘ Attend to me, ye two 
Gods! Do ye also remain together in attendance and 
guard it well.’ She further gave command, saying :—‘ I 
will give over to my child the rice-ears of the sacred 
garden,* of which I partake in the Plain of High Heaven.’ 
And she straightway took the daughter of Taka-mi-musubi 
no Mikoto, by name Yorodzu-hata-hime, and uniting her to 
Ame no Oshi-ho-mi-mi no Mikoto as his consort, sent her 
down. Therefore while she was still in the Void of Heaven,‘ 
she gave birth to a child, who was called Ama-tsu-hiko-ho 
no ninigino Mikoto. She accordingly desired to send down 
this grandchild instead of his parents. Therefore on him 
she bestowed Ame no Ko-yane no Mikoto, Futo-dama no 
Mikoto, and the Deities of the various Be,* all without 
exception. She gave him, moreover, the things belonging 
to his person," just as above stated. 

After this, Ame no Oshi-ho-mi-mi no Mikoto went back 
again to Heaven. Therefore Ama-tsu-hiko-ho no ninigi no 


' The Greater Divination was by observing the cracks in a deer’s shoulder- 
blade which had been exposed to fire. This is also a practice of the 
Chinese and Mongols, but in China it is more common to use the shell of a 
tortoise for this purpose, as is sometimes done in Japan also. See Legge's 
“Chinese Classics,” Vol. III., p. 335, 336. Ban Nobutomo has devoted a 
work in two volumes to this subject, entitled JF Py 45- 

* The same word as is used above for religious abstinence. 

>The yu-niha, in which rice was grown under conditions of strict 
Ceremonial purity for the festival of first-fruits. 

‘ Not the Takama no hara, or Plain of High Heaven, but the Oho-sora or 
Great Void, the space between Heaven and Earth. She was on her way 
downwards. 

* The hatter, shield-maker, etc., mentioned above. | 

‘ The regalia, or mirror, sword and jewel are doubtless meant.. 

G 2 


II. 23: 


II. 24. 


54 


_ NIHONGI. 


Mikoto descended to the peak of Takachiho of Kushibi in 
Hiuga. Then he passed through the Land of Munasohi,' 
in Soyishi, by way of the Hill of Hitawo, in search of a 
country, and stood on a level part of the floating sand- 
bank. Thereupon he called to him Koto-katsu-kuni- 
katsu-Nagasa, the Lord of that country, and made inquiry 
of him. He answered and said :—‘ There is a country 
here. I will in any case obey thy commands.’ Accord- 
ingly the August Grandchild erected a palace-hall and 
rested here. Walking afterwards by the sea-shore, he saw 
a beautiful woman. The August Grandchild inquired of 
her, saying:—‘ Whose child art thou?’ She answered 
and said :—‘ Thy handmaiden is the child of Oho-yama- 
tsu-mi no Kami. My name is Kami-ataka-ashi-tsu-hime, 
and I am also called Ko-no-hana-saku-ya-hime.’ Then 
she said :—‘ I have also an elder sister named Iha-naga- 
hime.’* The August Grandchild said :—‘ I wish to make 
thee my wife. How will this be?’ She answered and 
said :—‘ I have a father, Oho-yama-tsu-mi no Kami, I pray 
thee ask him. The August Grandchild accordingly spake 
to Oho-yama-tsu-mi no Kami, saying :—‘ I have seen thy 
daughter and wish to make her my wife.” Hereupon 
Oho-yama-tsu-mi no Kami sent his two daughters with 
one hundred tables of food and drink to offer them respect- 
fully. Now the August Grandchild thought the elder 
sister ugly, and would not take her. So she went away. 
But the younger sister was a noted beauty. So he took 
her with him and favoured her, and in one night she became 
pregnant. Therefore Iha-naga-hime was greatly ashamed, 
and cursed him, saying :—‘ If the August Grandchild had 
taken me and not rejected me, the children born to him 
would have been long-lived. and would have endured for 
ever like the massy rocks. But seeing that he has not done 
so, but has married my younger sister only, the children 
born to him will surely be decadent like the flowers of the 


trees.” 
One version is 一" [ha-naga-hime. in her shame and 


! Above, p. 70, we have Muna-kuni or desert land. . 
* Rock-long-princess. Ko-no-hana-saku-ya-hime is the “ Princess who 


blossoms like the flowers of the trees.” 


THe AGE oF THE GODS. 85 


resentment, spat and wept. She said:—‘ The race of 
visible mankind shall change swiftly like the flowers of 
the trees, and shall decay and pass away.’ This is the 
reason why the life of man is so short. 

After this, Kami-ataka-ashi-tsu-hime saw the August 
Grandchild, and said :—‘ Thy handmaiden has conceived 
a child by the August Grandchild. It is not meet that it 
should be born privately.” The August Grandchild said: 
—‘ Child of the Heavenly Deity though Iam, how could I 
in one night cause anyone to be with child? Now it can- 
not be my child.’ Kono-hana-saku-ya-hime was exceed- 
ingly ashamed and angry. She straightway made a door- 
less muro, and thereupon made a vow, saying :—‘If the 
child which I have conceived is the child of another Deity, 
may it surely be unfortunate. But if it is truly the off- 
spring ofthe Heavenly Grandchild, may it surely be alive and 
unhurt.’ So she entered the muro, and burnt it with fire. 
At this time, when the flames first broke out, a child was 
born who was named Ho-no-susori no Mikoto; next when 
the flame reached its height, a child was born who was 
named Ho-no-akari no Mikoto. The next child which was 
born was called Hiko-ho-ho-demi no Mikoto,' and also 
Ho-no-wori no Mikoto.”’ 

In one writing it is said :—‘‘ When the flames first be- 
became bright, a child was born named Ho-no-akari no 
Mikoto ; next, when the blaze was at its height, a child was 
born named Ho-no-susumi?* no Mikoto, also called Ho-no- 
suseri no Mikoto; next, when she recoiled from the blaze, 
a child was born named Ho-no-ori-hiko-ho-ho-demi no 
Mikoto—three children in all. The fire failed to harm them, 
and the mother, too, was not injured in the least. Then 
with a bamboo knife she cut their navel-strings.* From 
the bamboo knife which she threw away, there eventually 


" Ho-ho-demi no Mikoto. The word Mikoto is here written with a different 
and more honourable character than in the case of his two brothers, for the 
reason that this Deity was the direct ancestor of the Mikados. See above, 
P 3. 

* Flame-advance. 

* A note to the Shukai edition mentions a local custom of severing the 
umbilical cord with a bamboo or copper knife. Another custom is not to use 


IT. 25. 


II. 26. 


c いう - 


86 NIHONGI. 


sprang up a bamboo grove. Therefore that place was 
called Taka-ya.' 

Now Kami-ataka-ashi-tsu-hime by divination fixed upon 
a rice-field to which she gave the name Sanada, and from 
the rice grown there brewed Heavenly sweet sake, with 
which she entertained him. Moreover, with the rice from 
the Nunada rice-field she made boiled rice and entertained 

__him therewith.’’? 

In one writing it is said :—‘‘ Taka-mi-musubi no Mikoto 
took-the coverlet which was on the_true conch and wrapped 
in it Ama-tsu-hiko-kuni-teru-hiko-ho no ninigi no Mikoto, 

_ who forthwith drew open the rock-door of Heaven, and 
~ thrusting asunder the eight-piled clouds of Heaven, de- 
scended. At this time Ama-no-oshi-hi no Mikoto, the 
ancestor of the Oho-tomo* no Muraji, taking with him 
Ame-kushi-tsu Oho-kume, the ancestor of the Kume Be,* 
placed on his back the rock-quiver of Heaven, drew on his 


a knife, but to bite it through, a thin garment being interposed. It should be 
breathed on seven times with warm breath before being tied. 

Superstition and Ritual have a preference for knives of some more primi- 
tive material than iron. Medea shears her magic herbs “curvamine falcis 
ahenze,” and Zipporah performs the rite of circumcision with a sharp stone. 
But a more prosaic explanation of the present passage is suggested by a 
surgeon friend. There is less hemorrhage when a blunt instrument is used. 

* Bamboo-house. 

? This incident is the mythical counterpart of the annual festival of Nihi- 
nahe or nthi-name, now celebrated on November 23rd, when the new sea- 
son’s rice 1s offered to the Gods and partaken of by the Emperor for the 
first time. It was grown in plots of ground (yu-niha), the position of which 
was fixed upon by divination and prepared under strict conditions of cere- 
monial purity. Nihi means new, n represents no, the genitive particle, and 
ahe means feast. Name means to taste. 

The modern name of this festival is Shin-jG-sai. There is a similar one in 
China. In ancient times there was no distinction made between this and 
the Oho-nihe or Oho-name, when the Emperor at his accession offered rice 
to the Gods (now called the Daijoye), both being called Oho-nihe. The 
prayer read at the Nihi-name is given among the norito in the Yengishiki, 
and Hirata devotes the last three vols. of the “ Koshiden” to this subject. 

3 Great escort, i.e. of the Emperor. 

4 I quite endorse Chamberlain’s shrewd suggestion that this Kume is 
“ nothing more nor less than an ancient mispronunciation of the Chinese word 
chiin ( 軍 ), the modern Japanese gun, army, troops.” The Oho-tomo were 
the Imperial guards. Vide Ch. K., p. 112. 


Tue AGE OF THE GODS. 87 


forearm a dread loud-sounding elbow-pad,' and grasped 
in his hand a Heavenly vegetable-wax-tree bow and a 
Heavenly feathered arrow, to which he added an eight-eyed 
sounding-arrow.* Moreover he girt on his mallet-headed 
sword,? and taking his place before the Heavenly Grand- 
child, proceeded downwards as far as the floating bridge of 
Heaven, which is on the two peaks of Kushibi of Taka- 
chiho in So in Hiuga. Then he stood on a level part of 
the floating sand-bank and passed through the desert land 


Stone Mallets. 


of Sojishi by way of Hitawo in search of a country 
until he came to Cape Kasasa in Ata no Nagaya. 
Now at this place there was a God named Koto-katsu- 
kuni-katsu-Nagasa. Therefore the Heavenly Grandchild 
inquired of this God, saying:—‘Is there a country?’ 
He answered and said: 一 *There is.’ Accordingly 
he said :—‘ I will yield it up to thee in obedience to thy 
commands.’ Therefore the Heavenly Grandchild abode 
in that place. This Koto-katsu-kuni-katsu no Kami 


' See above, p. 34. 

3 Or nari-kabura. Giles says they were discharged by bandits as a signal 
tobegin an attack. “Eight-eyed” means that there were several holes 
in the head, the air passing through which produced a humming sound. 
Parker says that the nari-kabura is not Chinese, but an invention of the Huns. 

* From the way in which these swords are associated with “ stone-mallet” 
swords in the Jimmu Tenno narrative (see also Ch. K. pp. 112, 142), 1 am 
disposed to think that they were of stone, and probably identical with the 
mallet-shaped objects called raiko shown in Plate XI. of Kanda’s “ Stone Im- 
plements of Japan,” from which the illustration is taken. They were, no 
doubt, lashed to wooden handles, and used as weapons. 


Il. 27. 


88 


NIHONGI. 


was the child of Izanagi no Mikoto, and his other name is 
Shiho-tsu-tsu-no oji.””! 

In one writing it is said :—‘‘ The Heavenly Grandchild 
favoured Ataka-ashi-tsu-hime, the daughter of Oho-yama- 
tsu-mino Kami. In one night she became pregnant, and 
eventually gave birth to four children. Therefore Ataka- 
ashi-tsu-hime took the children in her arms, and, coming 
forward, said :—‘ Ought the children of the Heavenly 
Grandchild to be privately nurtured? Therefore do I 
announce to thee the fact for thy information.’ At this 
time the Heavenly Grandchild looked upon the children, 
and, with a mocking laugh, said :—‘ Excellent 一 these 
princes of mine! Their birth is a delightful piece of news !’ 
Therefore Ataka-ashi-tsu-hime was wroth, and said :— 
‘Why dost thou mock thy handmaiden?’ The Heavenly 
Grandchild said :—‘ There is surely some doubt of this, 
and therefore did I mock. How is it possible for me, 
Heavenly God though I am, in the space of one night to 
cause anyone to become pregnant? Truly they are not 
my Ichildren.′ On this account Ataka-ashi-tsu-hime was 
more and more resentful. She made a doorless muro, into 
which she entered, and made a vow, saying:—‘If the 
children which I have conceived are not the offspring of 


“the Heavenly Grandchild, let them surely perish. But if 
they are the offspring of the Heavenly Grandchild, let them 


suffer no hurt.’ So she set fire to the muro and burnt it. 
‘When the fire first became bright, a child sprang forth and 
, announced himself, saying :—‘ Here am I, the child of the 
Heavenly Deity, and my name is Ho-no-akari no Mikoto. 
Where is my father?” Next, the child who sprang forth 
when the fire was at its height also announced himself, 
saying :—‘ Here am I, the child of the Heavenly Deity, 
and my name is Ho-no-susumi no Mikoto. Where are my 
father and my elder brother?’ Next, the child who sprang 
forth when the flames were becoming extinguished also 
announced himself, saying :—‘ Here am I, the child of the 
Heavenly Deity,and my name is Ho-no-ori no Mikoto. 
Where are my father and my elder brothers?’ Next, 
when she recoiled from the heat, a child sprang forth, and 
* Old man of the sea. 


THE AGE OF THE Gobs. 89 


also announced himself, saying :—‘ Here am I, the child of 
the Heavenly Deity, and my name is Hiko-ho-ho-demi no 
Mikoto. Where are my father and my elder brothers?’ 
After that, their mother, Ataka-ashi-tsu-hime, came forth 
from amidst the embers, and approaching, told him, 
ssaying:—‘The children which thy handmaiden has 
brought forth, and thy handmaiden herself, have of our 
<wn accord undergone the danger of fire," and yet have 
suffered not the smallest hurt. Will the Heavenly Grand- 
<hild not look on them?’ He answered and said :—‘ I 
knew from the first that they were my children, only, as 
they were conceived in one night, I thought that there 
might be suspicions, and I wished to let everybody know 
that they are my children, and also that a Heavenly Deity 
can cause pregnancy in one night. Moreover, I wished to 
make it evident that thou dost possess a wonderful and 
extraordinary dignity, and also that our children have 
surpassing spirit. Therefore it was that on a former day 
I used words of mockery.’ ” 

In one writing it is said :—‘‘ Ame no Oshi-ho-ne no 
Mikoto took to wife Taku-hata-chichi-hime Yorodzu-hata * 
hime no Mikoto, daughter of Taka-mi-musubi no Mikoto.” 

Another version says :—‘‘ Honoto-hata-hime-ko-chichi- 
hime no Mikoto, daughter of Taka-mi-musubi no Mikoto.” 
She bore to him a child named Ama-no-ho-no-akari no 
Mikoto. Next she bore Ama-tsu-hiko-ne-ho-no-ninigi-ne 
no Mikoto. The child of Ama-no-ho-no-akari no Mikoto 
was called Kaguyama no Mikoto. He is the ancestor of 
the Ohari no Muraji. II. 29. 

When Taka-mi-musubi no Mikoto was sending down th 
Heavenly Grandchild Ho-no-ninigi no Mikoto to the N 
Central Land of Reed-Plains, she commanded the eighty 
myriads of Gods, saying :—‘‘ In the Central Land of Reed- 


‘The ordeal by fire is here alluded to. In later times the ordeal of 
boiling water was also practised. Both customs are kept up by Shinto 
devotees in modern times. See Lowell's “ Esoteric Shint6,” in the “T.A.S.J.” 
A picture in Hokusai’s “‘ Mangwa” represents two in persons the garb of 
Buddhist priests passing through the ordeal of fire. 

? Myriad looms, or rather webs. The currency of ancient Japan consisted 
of pieces of cloth. Hence Yorodzu-hata means wealthy. 


II. 3o. 


go 


NIHONGI. 


Plains, the rocks, tree-stems and herbage have still the 
power of speech. At night, they make a clamour like that 
of flames of fire; in the day-time they swarm up like the 
flies in the fifth month, etc., etc.” Now Taka-mi-musubi no 
Mikoto gave command, saying :—‘‘I formerly sent Ame- . 
waka-hiko to the Central Land of Reed-Plains, but he has 
been long absent, and until now has not returned, perhaps 
being forcibly prevented by some of the Gods of the Land.” 
She therefore sent the cock-pheasant Na-naki to go thither 
and spy out the reason. This pheasant went down, but when 
he saw the fields of millet and the fields of pulse he remained 
there, and did not come back. This was the origin of the 
modernsaying, ‘“‘ The pheasant special messenger.” Therefore 
she afterwards sent the hen-pheasant Na-naki, and this bird 
came down and was hit by an arrow shot by Ame-waka- 
hiko, after which she came up and made her report, etc., 
etc. At this time Taka-mi-musubi no Mikoto took the 
coverlet which was upon the true couch, and. having 
clothed therewith the Heavenly Grandchild Ama-tsu- 
hikone Ho-no-ninigi-ne no Mikoto, sent him downwards, 
thrusting asunder the eight-piled clouds of Heaven. 
Therefore this God was styled Ame-kuni-nigishi-hiko-ho- 
ninigi no Mikoto. Now the place at which he arrived on 
his descent is called the Peakof Sohori-yama of Takachiho 
in So in Hiuga. When he proceeded therefore on his way, 
etc., etc.,! he arrived at Cape Kasasa in Ata, and finally 
ascended the Island of Takashima in Nagaya. He went 
round inspecting that land, and found there a man whose 
name was Koto-katsu-kuni-katsu Nagasa. The Heavenly 
Grandchild accordingly inquired of him, saying :—‘‘ Whose 
land is this?” He answered and said :—“‘ This is the land 
where Nagasa dwells. I will, however, now offer it to the 
Heavenly Grandchild.” The Heavenly Grandchild again 
inquired of him, saying :—‘‘ And the maidens who have 
built an eight-fathom palace on the highest crest of the 
waves and tend the loom with jingling wrist jewels, whose 
daughters are they?” He answered and said :—‘ They 
are the daughters of Oho-yama-tsu-mi no Kami. Theelder 
is named Iha-naga-hime, and the younger is named Kono- 
* These etc’s mark intentional omissions. 


THE AGE OF THE GODS. QI 


hana saku-ya-hime, also called Toyo-ata-tsu hime, etc., etc.”’ 
“The August Grandchild accordingly favoured Toyo-ata-tsu 
hime, and after one night she became pregnant. The August 
Grandchild doubting this, etc., etc. Eventually she gave 
birth to Ho-no-suseri no Mikoto; next she bore Ho-no-ori 
no Mikoto, also called Hiko-hoho-demi no Mikoto. Proof 
having been given by the mother’s vow, it was known exactly 
that they were truly the offspring of the Heavenly Grandchild. 
Toyo-ata-tsu hime however was incensed at the Heavenly 
Grandchild, and would not speak to him. The Heavenly 
Grandchild, grieved at this, made a song, saying :— 

The sea-weed of the offing— 

Though it may reach the shore : 

The true couch 


Is, alas ! impossible. 
Ah! ye dotterels of the beach !' 


In one writing it is said :—‘‘ The daughter of Taka-mi- rr. 31. 

musubi no Mikoto, Ama-yorodzu-taku-hata chi-hata hime.” 

One version is :—‘‘ Yorodzu-hata-hime ko-dama-yori- 

hime no Mikoto was the child of Taka-mi-musubi no 
Mikoto. This Goddess became the consort of Ame no 
Oshi-hone no Mikoto, and bore to him a child named Ama- 
no Ki-ho-ho-oki-se no Mikoto." 

One version is :—‘‘ Katsu no haya-hi no Mikoto's child 
was Ama no Oho-mimi no Mikoto. This God took to wife 
Nigutsu hime, and had by her a child named Ninigi no 
Mikoto.” 

One version is :—‘‘ The daughter of Kami-mi-musubi no 
Mikoto, Taku-hata chi-hata hime, bore a child named Ho- 
mMo-ninigi no Mikoto.”’ 

One version is :—‘‘ Ama no Kise no Mikoto took to wife 
<\ta-tsu hime, and had children, first Ho-no-akari no 
Mikoto, next Ho-no-yo-wori no Mikoto, and next Hiko-ho- 
ho-demi no Mikoto.” 

In one writing it is said :—‘‘ Masa-ya-a-katsu-katsu-no- 
haya-hi Ama no Oshi-ho-mimi no Mikoto took to wife Ama 


1 
A regular tanka (short poem) of 31 syllables. The meaning is : “ The 
we で es of the deep sea may drift to the shore, but between thy couch and 


MAE an impassable gulf is fixed. I appeal to you, ye dotterels of the beach! 
SAX not so?” 


oe 


92 | NIHONGI. 


no yorodzu-taku-hata-chi-hata hime, daughter of Taka-mi- 
musubi no Mikoto, and by her as consort had a child 
named Ama-teru-kuni-teru Hiko-ho no akari no Mikoto. 
He is the ancestor of the Ohari no Muraji. The next child 
was Ama-no-nigishi-kuni-no-nigishi Ama-tsu-hiko-ho-no 
ninigi no Mikoto. This God took to wife Kono hana saku- 
ya-hime no Mikoto, daughter of Oho-yama-tsu-m1 no Kami, 
and by her as consort had first a child named Ho-no-susori 
no Mikoto, and next Hiko-hoho-demi no Mikoto.” 

The elder brother Ho-no-susori no Mikoto had by nature a 


4 ys sea-gift ; the younger brother Hiko-ho-ho-demi no Mikoto had 


II. 32. 


by nature a mountain-gift.′ In the beginning the two brothers, 
the elder and the younger, conversed together, saying :—‘‘ Let 
us for a trial exchange gifts.”” They eventually exchanged 
them, but neither of them gained aught by doing so. The elder 
brother repented his bargain, and returned to the younger 
brother his bow and arrows, asking for his fish-hook to be given 
back to him. But the younger brother had already lost the 
elder brother’s fish-hook, and there was no means of finding it. 
He accordingly made another new hook which he offered to his 
elder brother. But his elder brother refused to accept it, and 
demanded the old hook. The younger brother, grieved at this, 
forthwith took his cross-sword* and forged* from it new fish- 
hooks, which he heaped up in a winnowing tray, and offered to his 
brother. But his elder brother was wroth, and said :—‘‘ These 
are not my old fish-hook: though they are many, I will not 
take them.” And he continued repeatedly to demand it vehe- 
mently. Therefore Hiko-hoho-demi no Mikoto’s grief was 
exceedingly profound, and he went and made moan by the shore 
of the sea. There he met Shiho-tsutsu* no Oji.6 The old 
man inquired of him saying :—‘‘ Why dost thou grieve here ? ”’ 
He answered and told him the matter from first to last. The 
old man said :—“ Grieve no more. I will arrange this matter 
for thee.” So he made a basket without interstices, and placing 


’ A talent for fishing and a talent for hunting. 

* The interlinear gloss has tachi, or simply sword. 

3 This points to iron as the material of both swords and fish-hooks at the 
time when this story became current. The Homeric fish-hook was of horn 
—Bods xépas aypavAoo. See Index— Bronze Age. 

* Salt-sea-elder. § Grandfather or old-man. 


Tue AGE OF THE Gops. | 93 


init Hoho-demi no Mikoto, sank it in the sea. Forthwith he 
found himself at a pleasant strand, where he abandoned the 
basket, and, proceeding on his way, suddenly arrived at the 
palace of the Sea-God. This palace was provided with battle- 
ments and turrets, and had stately towers. Before the gate 
there was a well, and over the well there grew a many-branched 
cassia-tree,' with wide-spreading boughs and leaves. Now 
Hiko-hoho-demi no Mikoto went up to the foot of this tree and 
loitered about. After some time a beautiful woman appeared, 
and, pushing open the door, came forth. She at length took a II. 33. 
jewel-vessel and approached. Shewas about to draw water, when, 
raising her eyes, she saw him,and was alarmed. Returningwithin, 
she spoke to her father and mother, saying :—“‘ There is a rare 
stranger at the foot of the tree before the gate.” The God of 
the Sea thereupon prepared an eight-fold cushion and led him 
in. When they had taken their seats, he inquired of him the 
object of his coming. Then Hiko-hoho-demi no Mikoto ex- 
plained to him in reply all the circumstances. The Sea-God 
accordingly assembled the fishes, both great and small, and 
required of them an answer. They all said :—‘‘ We know not,. 
Only the Red-woman * has had a sore mouth for some time past | 
and has not come.” She was therefore peremptorily summoned 
to appear, and on her mouth being examined the lost hook was 
actually found. 

After this, Hiko-hoho-demi no Mikoto took to wife the Sea- 
God’s daughter, Toyo-tama 3-hime, and dwelt in the sea-palace. 
For three years he enjoyed peace and pleasure, but still had a 
longing for his own country, and therefore sighed deeply from 
time to time. Toyo-tama-hime heard this and told her father, II. 34. 
saying :—‘‘ The Heavenly Grandchild often sighs as if in grief. 
It may be that it is the sorrow of longing for his countrv.” The 
God of the Sea thereupon drew to him Hiko-hoho-demi no 


+ A castle-gate with a tree growing before it, and a well at its bottom which 
serves aS a mirror, are the stock properties of several old-world stories. The 
following is from Lang’s “Custom and Myth,” p. 91 :—“Then the Giant’s 
dochter came to the palace where Nicht Nought Nothing was, and she went 
up into a tree to watch for him. The gardener’s dochter going to draw water 
in the well, saw the shadow,” etc. 

? Aka-me, a name of the Tai (pagrus). * Rich-jewel. 


II. 


94 NIHONGI. 


Mikoto, and addressing him in an easy, familiar way, said :— 
“If the Heavenly Grandchild desires to return to his country 
I will send him back.” So he gave him the fish-hook which he 
had found, and in doing so instructed him, saying 一 When 
thou givest this fish-hook to thy elder brother, before giving to 
him call to it secretly, and say, ‘A poor hook.” He further 
presented to him the jewel of the flowing tide and the jewel of 
the ebbing tide, and instructed him, saying :—‘‘ If thou dost dip 
the tide-flowing jewel, the tide will suddenly flow, and there- 
withal thou shalt drown thine elder brother. But in case thy 
elder brother should repent and beg forgiveness, if, on the con- 
trary, thou dip the tide-ebbing jewel, the tide will spontaneously 
ebb, and therewithal thou shalt save him. If thou harass him 
in this way, thy elder brother will of his own accord render 
submission.”’ 

When the Heavenly Grandchild was about to set out on his 
return journey, Toyo-tama-hime addressed him, saying 一 Thy 
handmaiden is already pregnant, and the time of her delivery is 
not far off. On a day when the winds and waves are raging, I 
will surely come forth to the sea-shore, and I pray thee that 
thou wilt make for me a parturition house,’ and await me 
there.”’ 

When Hiko-hoho-demi no Mikoto returned to his palace, he 
complied implicitly with the instructions of the Sea-God, and 
the elder brother, Ho-no-susori no Mikoto, finding himself in 
the utmost straits, of his own accord admitted his offence, and 
said :—‘‘ Henceforward I will be thy subject to perform mimic 
dances for thee. I beseech thee mercifully to spare my life.’’ 
Thereupon he at length yielded his petition, and spared him.’ 
This Ho-no-susori no Mikoto was the first ancestor of the 
Kimi of Wobashi in Ata. 

After this Toyo-tama-hime fulfilled her promise, and, bringing 
with her her younger sister, Tama-yori-hime, bravely confronted 
the winds and waves, and came to the sea- shore. When the 
time of her delivery was at hand, she besought Hiko-hoho-demj 
no Mikoto, saying :—‘‘ When thy handmaiden is in travail, I 


1 See above, p. 73. . 
© Ever since the time of Cain and Abel, folk-lore has had a curious Dar- 


tiality for the younger of two brothers. The Jimmu legend contains several 
instances of this. 


Tue AGE oF THE Gops. 95 


pray thee do not look upon her.” However, the Heavenly 
Grandchild could not restrain himself, but went secretly and 
peeped in. Now Toyo-tama-hime was just in childbirth, and 
had changed into a dragon.’ She was greatly ashamed, and 
said :—“ Hadst thou not disgraced me, I would have made the 
sea and land communicate with each other, and for ever pre- 





ジン | 
vented them from being sundered. But now that thou hast 4 の 7 
disgraced me, wherewithal shall friendly feelings be knit to- ( IM 


gether?” So she wrapped the infant in rushes, and abandoned 
it on the sea-shore. Then she barred the sea-path, and passed 
away.* Accordingly the child was called Hiko-nagisa-take-u-~ 
gaya-fuki-ahezu* no Mikoto. 

A long time after, Hiko-hoho-demi no Mikoto died, and was 
buried in the Misasagi on the summit of Mount Takaya in 
Hiuga. 

In one writing it is said: 一 "The elder brother Ho-no- 
susori no Mikoto had acquired a mountain-gift. Now the 
elder and younger brothers wished to exchange gifts, and 
therefore the elder brother took the bow which was of the gift 
of the younger brother, and went to the mountain in quest 


" Ln the accompanying illustration from a Japanese book (printed 1746), 
the Sea-King and his daughter are represented as combining the Dragon 
“Uh the human form. See above, p. 61. 

“There are many examples of the disappearance of the bride or bride- 
gr in consequence of the infringement of various mystic rules.” Lang's 
astom and Myth,” p. 81. 
Prince-beach-brave-cormorant-rush-thatch-unfinished. ‘The application 
of tthe latter part of the name will appear from one of the variant myths given 
bela. See also Ch. K., p. 127. 


ke 


Il. 36. 


IT. 32. 


96 


NIHONGI. 


of wild animals. But never a trace of game did he see. 
The younger brother took the fish-hook of his elder 
brother's gift, and with it went a-fishing on the sea, but 
caught none at all, and finally lost his fish-hook. Then 
the elder brother restored his younger brother’s bow and 
arrows, and demanded his own fish-hook. The younger 
brother was sorry, and of the cross-sword which he had 
in his girdle made fish-hooks, which he heaped up in 
a winnowing tray, and offered to his elder brother. But 
the elder brother refused to receive them, saying : 一 * 』 still 
wish to get the fsh-hook of my gift.” Hereupon Hiko- 
hoho-demi no Mikoto, not knowing where to look for it, 
only grieved and made moan. He went to the sea-shore, 
where he wandered up and down lamenting. Now there 
was an old man, who suddenly came forward, and gave 
his name as Shiho-tsuchi no Oji. He asked him, 
saying :—‘ Who art thou, my lord, and why dost thou 
grieve here?’ Hiko-hoho-demi no Mikoto told him all 
i that had happened. Whereupon the old man took from a 
-bag a black comb, which he flung upon the ground. It 
straightway became changed into a multitudinous' clump 
of bamboos. Accordingly he took these bamboos and 
inade of them a coarse basket with wide meshes, in which 
he placed Hiko-hoho-demi no Mikoto, and cast him into 
the sea.” 

One version says:—‘‘He took a katama without 
interstices, and made of it a float, to which he attached 
Hoho-demi by a cord and sunk him.” [Zhe term katama 
means what is now called a bamboo-basket.' 

Now there is in the bottom of the sea a natural ‘‘ Little- 
shore of delight.’” Proceeding onwards, along this shore, 
he arrived of a sudden at the palace of Toyo-tama-hiko, the 
God of the Sea. This palace had magnificent gates and 
towers of exceeding beauty. Outside the gate there was a 
well, and beside the well wasacassia-tree. He approached 
the foot of this tree, and stood there. After a while 
a beautiful woman, whose countenance was such as 1s not 
anywhere to be seen, came out from within, followed by a 
bevy of attendant maidens. She was drawing water in a 

' Lit. 500. 


—— 


Tue AGE OF THE Gops. 97 


jewel-urn, when she looked up and saw Hoho-demi no © 


Mikoto. She was startled, and returning, told the God, her 
father, saying:—‘ At the foot of the cassia-tree without 
the gate, there is a noble stranger of no ordinary build. If 
he had come down from Heaven, he would have had on 
him the filth of Heaven; if he had come from Earth, he 
would have had on him the filth of Earth. Could he be 
really the beautiful prince of the sky ?’: 

One version says :—‘‘ An attendant of Toyo-tama-hime 
was drawing water in a jewel-pitcher, but she could not 
manage to fill it. She looked down into the well, when 
there shone inverted there the smiling face of aman. She 
looked up and there was a beautiful God leaning against a 
cassia-tree. She accordingly returned within, and informed 
her mistress. | | 

Hereupon Toyo-tama-hiko sent a man to inquire, 
saying :—‘ Who art thou, O stranger, and why hast thou 
come here ?’ Hoho-demi no Miketo answered and said :— 
‘Iam the grandchild of the Heavenly Deity,’ and ulti- 
mately went on to give the reason of his coming. 

Then the God of the Sea went out to meet him. He 
made him obeisance, and led him within, where he inquired 
courteously of his welfare, and gave him to wife his 
daughter, Toyo-tama-hime. Therefore he remained and 
dwelt in the palace of the sea. Three years passed, after 
which Hoho-demi no Mikoto sighed frequently, and Toyo- 
tama-hime asked him, saying:—‘ Does the Heavenly 
Grandchild perchance wish to return to his native land?’ 
He answered and said:—‘It is so... Toyo-tama-hime 
forthwith told the God her father, and said:—‘ The 
noble guest who is here wishes to return to the upper 
country.’ Hereupon the God of the Sea assembled all the 
fishes of the sea, and asked of them the fish-hook. Then 
one fish answered and said :—‘ The Red-woman ! (a/so 
called the Red Tahz) has long had an ailment of the mouth. 
I suspect that she has swallowed it.” So the Red-woman 
was forthwith summoned, and on looking into her mouth, the 
hook was still there. It was at once taken and delivered 
to Hiko-hoho-demi no Mikoto, with these instructions :— 


1 See above, p. 93. 
H 


If. 38. 


98 NIHONGI. 


~_‘ When thou givest the fish-hook to thy elder brother, thou 

- 「 must use this imprecation : “The origin of poverty: the be- 

[ ginning of starvation : the root of wretchedness.” Give it not 
o him until thou hast said this. Again, if thy brother cross 
the sea, I will then assuredly stir up the blasts and billows, and 
make them overwhelm and vex him.’ Thereupon he placed 
Hoho-demi no Mikoto on the back of a great sea-monster, 
and so sent him back to his own country. 

At another time, before this, Toyo-tama-hime spoke in 
an easy, familiar way, and said:—‘ Thy handmaid is with 
child. Some day, when the winds and waves are boisterous, 
I will come forth to the sea-shore, and I pray thee to con- 
struct for me a parturition-house, and to await me there.’ 

After this, Toyo-tama-hime fulfilled her promise to come, 
and spake to Hoho-demi no Mikoto, saying :—‘ To-night 
thy handmaiden will be delivered. I pray thee, look not 

Y "| on her.’ Hoho-demi no Mikoto would not hearken to her, 
, but with a comb’ he made a light, and looked at her. At 
: this time Toyo-tama-hime had become changed into an 
enormous sea-monster of eight fathoms, and was wriggling 
about on her belly. She at last was angry that she was 
put to shame, and forthwith went straight back again to 
her native sea, leaving behind her younger sister Tama-yorl- 
II. 39. hime as nurse to her infant. The child was called Hiko- 
nagisa-take-u-gaya-fuki-ayezu no Mikoto, because the 
parturition-house by the sea-shore was all thatched with 
cormorants’ feathers, and the child was born before the 
tiles had met. It was for this reason that he received this 

name.” * : 

One version says :—‘‘ Before the gate there was a beau- 
tiful well, and over the well there grew a cassia-tree with 
an hundred branches. Accordingly Hiko-hoho-demi no 
Mikoto sprang up into that tree and stood there. At this 
time, Toyo-tama-hime, the daughter of the God of the 
Sea, came with a jewel-bowl in her hand and was about to 
draw water, when she saw in the well the reflection of a 

* See above, p. 24. 
* There is a superstition that a woman in childbirth gained relief by 


holding a cormorant’s feather in her hand. A cowrie (ko-yasu-gai) is used 
for the same purpose, no doubt on account of its shape. See above, p. 95. 


THE AGE oOF!THE GODS. 99 


man. She looked up and was startled, so that she let fall 
the bowl, which was broken to pieces. But without regard 


for it, she returned within and told her parents, saying :— 


‘I have seen a man on the tree which is beside the well. 
His countenance is very beautiful, and his form comely. 
He is surely no ordinary person.’ When the God, her 
father, heard this, he wondered. Having prepared an 
eight-fold cushion, he went to meet him, and brought him 
in. When they were seated, he asked the reason of his 
coming, upon which he answered and told him all his case. 
Now the God of the Sea at once conceived pity for him, 
and summoning all the broad of fin and narrow of fin, 
made inquiry of them. They all said:—‘ We know not. 
Only the Red-woman has an ailment of the mouth 
and has not come.’ {Another version is :—‘ The Kuchi-me' 
has an ailment of the mouth.’] So she was sent for in all 
haste, and on searching her mouth, the lost fish-hook was 
at once found. Upon this the God of the Sea chid her, 
saying :—‘ Thou Kuchime! Henceforward thou shalt not 
be able to swallow a bait, nor shalt thou be allowed to have 
a place at the table of the Heavenly Grandchild.’ This is 
the reason why the tish kuchime is not among the articles 
of food set before the Emperor. 

When the time came for Hiko-hoho-demi no Mikoto to 
take his departure, the God of the Sea spake to him, say- 
ing :—‘ I am rejoiced in my inmost heart that the Heavenly 
Grandchild has now been graciously pleased to visit me. 
‘When shall I ever forget it?’ So he took the jewel which 
wvhen thought of makes the tide to flow, and the jewel 
which when thought of makes the tide to ebb, and joining 
them to the fish-hook, presented them, saying :—‘ Though 
the Heavenly Grandchild may be divided from me by eight- 
fold windings (of road), I hope that we shall think of each 
other from time to time. Do not therefore throw them 
away.’ And he taught him, saying :—‘ When thou givest 
this fish-hook to thy elder brother, call it thus:—‘ A hook 
of poverty, a hook of ruin, a hook of downfall.’ When 
thou hast said all this, fling it away to him with thy back 
turned, and deliver it not to him face to face. If thy elder 

1 Kuchi-me means “ mouth-female.” 
H 2 


II. 40. 


IT. 41. 


100 


NIHONGI. 


brother is angry, and has a mind to do thee hurt, then 
produce the tide-flowing jewel and drown him therewith. 
As soon as he is in peril and appeals for mercy, bring forth 
the tide-ebbing jewel and therewith save him. Ifthou dost 
vex him in this way, he will of his own accord become thy 
submissive vassal... Now Hiko-hoho-demi no Mikoto, 
having received the jewels and the fish-hook, came back to 
his original palace, and followed implicitly the teaching of 
the Sea-God. First of all he offered his elder brother the 
fish-hook. His elder brother was angry and would not re- 
ceive it. Accordingly the younger brother produced the 
tide-flowing jewel, upon which the tide rose with a mighty 
overflow, and the elder brother was drowning. Therefore 
he besought his younger brother, saying:—‘I will serve 
thee as thy slave. I beseech thee, spare my life.” The 
younger brother then produced the tide-ebbing jewel, 
whereupon the tide ebbed of its own accord, and the elder 
brother was restored to tranquillity. After this the elder 
brother changed his former words, and said :—‘I am thy 
elder brother. How can an elder brother serve a younger 
brother?’ Then the younger brother produced the tide- 
flowing jewel, which his elder brother seeing, fled up to a 
high mountain. Thereupon the tide also submerged the 
mountain. The elder brother climbed a lofty tree, and 
thereupon the tide also submerged the tree. The elder 
brother was now at an extremity, and had nowhere to 
flee to. So he acknowledged his offence, saying :—‘ I have 
been in fault. In future my descendants for eighty gener- 
ations shall serve thee as thy mimes in ordinary. [One 
version has ‘ dog-men.’] I pray thee, have pity on me.’ 
Then the younger brother produced the tide-ebbing jewel, 
whereupon the tide ceased of its own accord. Hereupon 
the elder brother saw that the younger brother was pos- 
sessed of marvellous powers, and at length submitted to 
serve him. 

On this account the various Hayato descended from Ho 
no susori no Mikoto to the present time do not leave the 
vicinity of the enclosure of the Imperial Palace, and render 
service instead of barking dogs.' 


! The Hayato constituted the Imperial Guard. The literal meaning of the 


Tue AGE OF THE GODS。 101 


This was the origin of the custom which now prevails of 
not pressing a man to return a lost needle.” ' 

In one writing it is said:—‘‘ The elder brother, Ho no 
susori no Mikoto, was endowed with a sea-gift, and was 
therefore called Umi no sachi-hiko :* the younger brother, 
Hiko-hoho-demi no Mikoto, was endowed with a mountain- 
gift, and was therefore called Yama no sachi-hiko. When- 
ever the wind blew and the rain fell, the elder brother lost 
his gain, but in spite of wind and rain the younger brother’s 
gain did not fail him. Now the elder brother spoke to the 
younger brother, saying :—‘ I wish to make trial of an ex- 
change of gifts with thee.’ The younger brother consented, 
and the exchange was accordingly made. Thereupon the 
elder brother took the younger brother’s bow and arrows, 
and went a-hunting to the mountain: the younger brother 
took the elder brother’s fish-hook, and went on the sea 
a-fishing. But neither of them got anything, and they 
came back empty-handed. The elder brother accordingly 
restored to the younger brother his bow and arrows, and 
demanded back his own fish-hook. Now the younger 
brother had lost the fish-hook in the sea, and he knew not 
how to find it. Therefore he made other new fish-hooks, 
Several thousands in number, which he offered to his elder 
brother. The elder brother was angry, and would not re- 
Ceive them, but demanded importunately the old fish-hook, 
etc., etc. Then the younger brother went to the sea-shore 
and wandered about, grieving and making moan. Now 


name (for haya-bito) is falcon-man. They were from the provinces of 
ofp and Ohosumi. TheiHayato are mentioned repeatedly in the reigns 
で mmu and Jitd, not, I think, before that time. 
the e Yengi-shiki (regulations of the Yengi, 901-923 period) says that on 
first day of the year, at coronations, and when foreign envoys were 
TEC i ved, twenty upper class hayato were to attend, twenty ‘“new-comer ” 
Yato, and 132 ordinary hayato. These were to take their posts in detach- 
TEN ts to right and left outside the Palace Gate. When the officials first 
“nt@red, or got up from their seats, the “new-comer” hayato raised three 
barks, and there was more barking or howling, sometimes loud and some- 
Mes low, at other stages of the ceremony. 
‘The Japanese word hari means both needle and fish-hook. There is no 
SUCh ambiguity in the Chinese characters used here. 
Sea-gift-prince. 


II. 42. 


II. 43. 


102 


NIHONGI. 


there was there a river wild-goose which had become en- 
tangled in a snare, and was in distress. He took pity on it, 
and loosing it, let it go. Shortly after there appeared Shiho 
tsutsu no Oji. He came and made a skiff of basket-work 
without interstices, in which he placed Hoho-demi no 
Mikoto and pushed it off into the sea, when it sank 
down. of its own accord, till of a sudden there appeared the 
Pleasant Road. So he went on along this road, which in 
due course led him to the palace of the Sea-God. Then the 
Sea-God came out himself to meet him, and invited him to 
enter. He spread eight layers of sea-asses’' skins, on which 
he made him to sit, and with a banquet of tables of a hun- 
dred, which was already prepared, he fulfilled the rites of 
hospitality. Then he inquired of him in an easy manner :— 
‘ Wherefore has the Grandchild of the Heavenly Deity been 
graciously pleased to come hither ?’”’ 

[One version has :—‘‘ A little while ago my child came 
and told me that the Heavenly Grandchild was mourning 
by the sea-shore. Whether this be true or false I know 
not, but perhaps it may be so.” | 

Hiko-hoho-demi no Mikoto related to him all that had 
happened from first to last. So he remained there, and 
the Sea-God gave him his daughter Toyo-tama-hime to 
wife. At length, when three years had passed in close and 
warm affection, the time came for him to depart. So the 
Sea-God sent for the tahi, and on searching her mouth found 
there the fish-hook. Thereupon he presented the fish-hook 
to Hiko-hoho-demi no Mikoto, and instructed him thus :— 
‘When thou givest this to thy elder brother thou must 
recite the following :—‘‘ A big hook, an eager hook, a poor 
hook, a silly hook.” After saying all this, fling it to him with 
a back-handed motion.’ Then he summoned together the 
sea-monsters, and inquired of them, saying :—‘ The Grand- 
child of the Heavenly Deity is now about to take his de- 
parture homewards. In how many days will you accom- 
plish this service?’ Then all the sea-monsters fixed each a 
number of days according to his own length. Those of 


* The interlinear gloss has michi. One of the marine carnivora is meant, 


probably the seal. 


Tue AGE OF THE GODS. 103 


them which were one fathom long of their own accord said : 
—‘In the space of one day we will accomplish it.’ The one- 
fathom sea-monsters were accordingly sent with him as his 
escort. Then he gave him two precious objects, the tide- 
flowing jewel and the tide-ebbing jewel, and taught him how 
to use them. He further instructed him, saying :—‘ If thy 
elder brother should make high fields, do thou make puddle 
fields ; if thy elder brother make puddle fields, do thou make 
high fields. In this manner did the Sea-God in all sin- 
cerity lend him his aid. Now Hiko-hoho-demi no Mikoto, 
when he returned home, followed implicitly the God’s in- 
structions, and acted accordingly. When the younger 
brother produced the tide-flowing jewel, the elder brother 
forthwith flung up his hands in the agony of drowning. 


But when, on the other hand, he produced the tide-ebbing. 


jewel, he was relieved, and recovered. After that Hi no 
susori no Mikoto pined away from day to day, and 
lamented, saying :—‘ I have become impoverished.’ So he 
yielded submission to his younger brother. 
Before this Toyo-tama-hime spake to the Heavenly 
Grandchild, saying :—‘ That which thy handmaid has 
conceived is the offspring of the Heavenly’ Grandchild. 
How could I give birth to it in the midst of the ocean? 
Therefore when the time of my delivery comes, I will surely 
betake myself to my lord’s abode, and it is my prayer that 
thou shouldst build me a house by the sea-side and 
await me there.’ Therefore Hiko-ho-ho-demi no Mikoto, 
as soon as he returned to his own country, took cormorants’ 
feathers, and with them as thatch, made a parturition-house. 
But before the tiling of the house was completed, Toyo- 
tama-hime herself arrived, riding on a great tortoise, with 
Ther younger sister Tama-yori-hime, and throwing a 
splendour over the sea. Now the months of her pregnancy 
were already fulfilled, and the time of her delivery was 
urgent. On this account she did not wait till the 
thatching of the house was completed, but went straight in 
and remained there. Then she spake quietly to the 
Heavenly Grandchild, saying:—‘Thy handmaid is 
about to be delivered. I pray thee do not look on her. 
The Heavenly Grandchild wondered at these words, and 


IT. 44. 


II. 45. 


104 NIHONGI. 


ヽ 


peeped in secretly, when behold, she had become changed 
into a great sea-monster of eight fathoms. Now she was 
aware that the Heavenly Grandchild had looked in upon 
her privacy, and was deeply ashamed and resentful. -When 
the child was born, the Heavenly Grandchild approached 
and made inquiry, saying : 一 " By what name ought the 
child to be called?’ She answered and said :—‘ Let him 
be called Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto.’! 
Having said so, she took her departure straight across 
the sea. Then Hiko-hoho-demi no Mikoto made a song, 
saying :— 

Whatever befals me, 

Ne'er shall I forget my love 

With whom I slept 

In the island of wild-ducks— 

The birds of the offing.” * 

Another account says :—‘ Hiko-ho-ho-demi no Mikoto 
took other women and made them wet-nurses, bathing- 
women, boiled-rice-chewers, and washerwomen.* All these 
various Be were provided for the respectful nurture of 
the infant. The provision at this time, by means of other 
women, of milk for the nurture of the august child was the 
origin of the present practice of engaging temporarily wet- 
nurses to bring up infants. 

After this, when Toyo-tama-hime heard what a fine boy 
her child was, her heart was greatly moved with affection, 
and she wished to come back and bring him up herself. 
But she could not rightly do so, and therefore she sent her 
younger sister Tama-yori-hime to nurture him. Now when 
Toyo-tama-hime sent Tama-yori-hime, she offered (to Hoho- 
demi no Mikoto) the following verse in answer :— 


Some may boast 
Of the splendour 
Of red Jewels, 





1 See above, p. 95. 

= The order of the lines in the original is exactly the reverse of the above. 
Metre, regular tanka. 

The word for “my love” is imo, which in ancient Japanese is used 
indifferently for wife and younger sister. See above, p. 22. 

3 Evidently the narrator is here describing the staff of the Imperial 
nursery of the day. 


TH AGE or THE Gops. IO5 


But those worn by my Lord— 
It is they which are admirable.’ 


These two stanzas, one sent, and one in reply, are what 
are termed age-uta.”’ * 

In one writing it is said:—‘‘ The elder brother, Ho no 
susori no Mikoto had a sea-gift, while the younger brother, 
Ho no ori no Mikoto, had a mountain gift, etc., etc. 

The younger brother remained by the sea-shore grieving II. 46. 
and making moan, when he met with Shiho-tsutsu no Oji, 
who inquired of him, saying :—‘ Why dost thou grieve in this _ 
way?’ Ho no ori no Mikoto answered and said, etc., etc. 

The old man said :—‘Grieve no longer. I will devise a 
plan.” So he unfolded his plan, saying :—‘ The courser 
on which the Sea-God rides is a sea-monster eight fathoms 
in length, who with fins erect stays in the small orange- 
tree house. I will consult with him.’ So he took Ho no 
ori no Mikoto with him, and went to see the sea-monster. 
The sea-monster then suggested a plan, saying :—‘ I could 
bring the Heavenly Grandchild to the Sea-Palace after a 
journey of eight days, but my King has a courser, a sea- 
monster of one fathom, who will without doubt bring him 
thither in one day. I will therefore return and make him 
come to thee. Thou shouldst mount him, and enter the 
sea. When thou enterest the sea, thou wilt in due course 
find there “‘ the Little-shore of delight.’’ Proceed along this 
shore and thou wilt surely arrive at the palace of my King. 
Over the well at the palace gate there is a multitudinous 
branching cassia-tree. Do thou climb up on to this tree 
and stay there.’ Having so said, he entered into the sea, 
and departed. Accordingly the Heavenly Grandchild, in 
compliance with the sea-monster’s words, remained there, 
and waited for eight days, when there did indeed appear to 
him a sea-monster of one fathom. He mounted on it, and 
entered the sea, where he followed in every particular the 
former sea-monster's advice. Now there appeared an 
attendant of Toyo-tama-hime, carrying a jewel-vessel, with 


' The “ Kojiki” gives a different version of this poem. Vide Ch. K., p. 128. 
* Ageru means to exalt, hence to praise, and age-uta may be rendered 
“complimentary poetry.” 


IE: 47. 


106 


NIHONGI. 


which she was about to draw water from the well, when 
she espied in the bottom of the water the shadow ofa man. 
She could not draw water, and looking up saw the Heavenly 
Grandchild. Thereupon she went in and informed the 
King, saying :—‘I had thought that my Lord alone was 
supremely handsome, but now a stranger has appeared who 
far excels him-in beauty.’ When the Sea-God heard this, 
he said:—‘I will try him and see.’ So he prepared a 
threefold dais. Thereupon the Heavenly Grandchild wiped 
both his feet at the first step of the dais. At the middle 
one he placed both his hands to the ground; at the inner 
one he sat down at his ease' upon the cushion covering 
thetruecouch. When the Sea-God saw this, he knew that 
this was the grandchild of the Heavenly Deity, and treated 
him with more and more respect, etc., etc. 

The Sea-God summoned the Akame and the Kuchime, 
and made inquiry of them. Then the Kuchime drew a 
fish-hook from her mouth and respectfully delivered it to him. 
[Lhe A kame ts the Red Taht and the Kuchime is the Nayoshz.}* 
The Sea-God then gave the fish-hook to Hiko-hoho-demi 
no Mikoto, and instructed him, saying :—‘ When thy 
elder brother's fish-hook is returned to him, let the 
Heavenly Grandchild say :—“‘ Let it be to all thy descend- 
ants, of whatever degree of relationship, a poor hook, a paltry 
poor hook.” When thou hast thus spoken, spit thrice, and 
give it to him. Moreover, when thy elder brother goes to 
sea a-fishing, let the Heavenly Grandchild stand on the 
sea-shore and do that which raises the wind. Now that 
which raises the wind is whistling. If thou doest so, I will 
forthwith stir up the wind of the offing and the wind of the 
shore, and will overwhelm and vex him with the scurrying 
waves. Ho no ori no Mikoto returned, and obeyed 
implicitly the instructions of the God. When a day came 
on which the elder brother went a-fishing, the younger 
brother stood on the shore of the sea, and whistled. Then 
there arose a sudden tempest, and the elder brother was 
forthwith overwhelmed and harassed. Seeing no means of 


' i.e. with legs crossed, which is less respectful than the usual squatting 


posture. 7 Mullet. 


THE AGE OF THE GoODS. 107 


saving his life, he besought his younger brother from afar, 
saying :—‘ Thou hast dwelt long in the ocean-plain, and 
nust possess some excellent art. I pray thee teach it to 

mune. If thou save my life, my descendants of all degrees 
«of relationship shall not leave the neighbourhood of thy 
precinct, but shall act as thy mime-vassals.′ Thereupon 

the younger brother left off whistling, and the wind again 
returned to rest. So the elder brother recognized the 
younger brother’s power, and freely admitted his fault. But 

the younger brother was wroth, and would hold no converse 

with him. Hereupon the elder brother, with nothing but 

his waistcloth on, and smearing the palms of his hands and 

his face with red earth, said to his younger brother :— II. 48. 
‘Thus do I defile my body, and make myse!f thy mime for 
ever.” So kicking up his feet, he danced along and 
practised the manner of his drowning struggles. First 
of all, when the tide reached his feet, he did the foot- 
divination ;' when it reached his knees, he raised up his feet ; 
when it reached his thighs, he ran round in a circle; when 
it reached his loins, he rubbed his loins; when it reached 
his sides, he placed his hands upon his breast; when it 
reached his neck, he threw up his hands, waving his palms. 
From that time until now, this custom has never ceased. 

Before this, Toyo-tama-hime came forth, and when the 
time came for her delivery, she besought the Heavenly 
Grandchild, saying, etc., etc. 

The Heavenly Grandchild did not comply with her 
request, and Toyo-tama-hime resented it greatly, say- 
ing :—‘ Thou didst not attend to my words, but didst put 
me to shame. Therefore from this time forward, do not 
send back again any of the female servants of thy handmaid 
who may go to thy place, and I will not send back any of 
thy servants who may come to my place.’ At length she 
took the coverlet of the true couch and rushes, and 
wrapping her child in them, laid him on the beach. She 
then entered the sea and went away. This is the reason 
why there is no communication between land and sea.” Il. 49. 
One version says :—‘‘ The statement that she placed the 


+ ie. shuffled with his feet, as when performing this kind of divination. 


II. 50. 


108 


. NIHONGI. 


child on the beach is wrong. Toyo-tama-hime no Mikoto 
departed with the child in her own arms. Many days 
after, she said :—‘ It is not right that the offspring of the 
Heavenly Grandchild should be left in the sea,’ so she made 
Tama-yori-hime to take him, and sent him away. At first, 
when Toyo-tama-hime left, her resentment was extreme, 
and Ho no ori no Mikoto therefore knew that they would 
never meet again, so he sent her the verse of poetry which 
is-already given above.” 


Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto took his aunt 


male children, namely, Hiko-itsu-se' no Mikoto, next Ina-ihi’? 


Tama-yori-hime as his consort, and had by her in all four 


no Mikoto, next Mi-ke-iri-no* no Mikoto, and next Kamu- 


yamato-Ihare-biko no Mikoto. Long after, Hiko-nagisa-take-u- 
gaya-fuki-ahezu no Mikoto died, in the palace of the western 


country, and was buried in the Misasagi on the top ef Mount 
Ahira in Hiuga. . 


One writing says :—“ His first child was Hiko-itsu-se no 
Mikoto, the next Ina-ihi no Mikoto, the next Mi-ke-iri-no no 
Mikoto, and the next Sano no Mikoto, also styled Kamut- 
yamato-Ihare-biko no Mikoto. Sano was the name by 
which he was called when young. Afterwards when he 
had cleared and subdued the realm, and had control of the 
eight islands, the title was added of Kamu-yamato Ihare- 
biko no Mikoto.” 

In one writing it is said :—‘‘ His first child was Itsu-se 
no Mikoto, the next Mikeno no Mikoto, the next Ina-ihi no 
Mikoto, and the next Ihare-biko no Mikoto, also styled 
Kamu-yamato Ihare-biko Hoho-demi no Mikoto.” 

In one writing it is said :—‘ First he had Hiko-itsuse no 
Mikoto, next Ina-ihi no Mikoto, next Kamu-yamato [hare 
biko Hoho-demi no Mikoto, next Waka-mi-ke-no no 
Mikoto.”’ 

In one writing it is said:—‘‘ First he had Hiko-itsu-se 
no Mikoto, next Ihare-biko Hoho-demi no Mikoto, next 
Hiko Ina-ihi no Mikoto, next Mi-ke-iri-no no Mikoto.” 


1 Prince-five-reaches. 2 Boiled rice. 
3 Three-hairs-enter-moor. * Or Kami. 


BOOK III. 
THE EMPEROR KAMI-YAMATO IHARE-BIKO.’ 
(JIMMU TENNO.) 


THE Emperor Kami Yamato Ihare-biko's personal name was 


Emperor is as near an equivalent as possible of the Chinese 天 §. 
Foth are foreign words. The Japanese interlinear gloss is Sumera Mikoto 
SUpreme majesty,” sumera having the same root as suberu, “to unite as a 
Whole’; hence, “to have general control of.” See Satow, “ Rituals,” 
“"EAS.J.,” VIL, ii, p. 113. 

“Wamato, see above, note to p. 13. 

KT hare is the name of a district of Yamato; Hiko means prince. 

Jimmu (divine valour) is a posthumous name. These names for the 
ezarlier Mikados were invented in the reign of Kwammu (782 一 8o6), after the 
“ ‘Nihongi” was written, but it is necessary to mention them, as they are in 
umniversal use by Japanese writers. 

Yn this narrative we have probably a legendary echo of a real movement 
Of population from Kiushiu eastwards to Yamato, at some time before the 
Christian epoch, but it is not safe to go further than this. The details are 
"manifestly fictitious, some of them, as the quotations from Chinese books put 
Qto the mouth of Jimmu Tenno,。 demonstrably so. 

Granting foramomentthat the narrative of the Conquest of Yamatoby Jimmu 
Tenn is substantially true, the question arises, Of what race were the tribes 
"horm he found there? I would suggest that they may have been the Southern 

4 xnentioned in the “ Shan hai king,” a very ancient Chinese book, as being, 
dlom g@ with the Northern Wa, subject to the kingdom of Yen. The Chinese in 
4nCient times had a notion that Yamato lay to the south of Kiushiu. Yen, 
4 kamgdom of Northern China, had an independent existence from B.C. 1122 
to 3. 265. Chamberlain has pointed out that the ancient legends of Japan 
4rE connected with three distinct centres—Idzumo, Yamato, and Tsukushi, 
which is some indication that these places were also centres of governmental 
authority. The names given to the chieftains subdued by Jimmu Tenné are 
ungxsistakably Japanese, as are also those of the places which they inhabited. 
I Cannot agree with Chamberlain in deriving Yamato, Ki, Shima, etc., from 
Aino words, when obvious Japanese explanations are available. There 1s 
4) Other Yamato in Chikugo, where the Aino derivation is surely out of place, 

“ve no desire, however, to dispute all his Aino derivations of place names 


III. 2. 


/ 


11O NIHONGI. 


Hiko-hoho-demi. He was the fourth child ' of Hiko-nagisa-take- 
u-gaya-fuki-ahezu no Mikoto. His mother’s name was Tama- 
yori-hime, daughter of the Sea-God. From his birth, this 
Emperor was of clear intelligence and resolute will. At the 
age of fifteen he was made heir to the throne. When he grew 
up, he married Ahira-tsu-hime, of the district of Ata in the 
province of Hiuga, and made her his consort. By her he had 
Tagishi-mimi no Mikoto and Kisu-mimi no Mikoto. 

When he reached the age of forty-five, he addressed his elder 
brothers and his children, saying :—‘‘ Of old, our Heavenly 
Deities Taka-mi-musubi no Mikoto, and Oho-hiru-me no 
Mikoto, pointing to this land of fair rice-ears of the fertile reed- 
plain, gave it to our Heavenly ancestor, Hiko-ho no ninigi 


‘ no Mikoto. Thereupon Hiko-ho no ninigi no Mikoto, throwing 


open the barrier of Heaven and clearing a cloud-path, urged on 
his superhuman course until he came to rest. At this time the 
world was given over to widespread desolation. It was an age 
of darkness and disorder. In this gloom, therefore, he fostered 
justice, and so governed this western _border.*? Our Imperial 
ancestors and d Imperial parent, like gods, like sages, accumulated 
happiness and amassed glory. Many yearselapsed. From the 
date when our He Heavenly ancestor descended until now it is over 

1,792,470 years.” But the remote regions do not yet enjoy the 
blessings of Imperial rule. Every town has always been allowed 
to have its lord, and every village its chief, who, each one for 
himself, makes division of territory and practises mutual 
aggression and conflict. 

Now I have heard from the Ancient of the Sea,‘ that in the 
East there is a fair land encircled on all sides by blue mountains. 
Moreover, there is there one who flew down riding in a 
Heavenly Rock-boat. I think that this land will undoubtedly 


in this part of Japan, and I think it very probable that the first Japanese who 
settled here drove out a population of Aino race. 

1 Primogeniture was evidently not recognized in Japan at the time this 
story was written. 

2 i.e. Kiushiu. 

3 This is in imitation of the great number of years ascribed to the reigns 
of the early Chinese monarchs. 

4 Shiho tsutsu no oji. 


JIMMU. III 


be suitable for the extension of the Heavenly task,! so that its 

glory should fill the universe. It is, doubtless, the centre of 

the world.* The person who flew down was, I believe, Nigi- 
haya-hi.2 Why should we not proceed thither, and ‘make it the 
capital ?” 

All the Imperial Princes answered, and said :—‘“‘ The truth of 
this is manifest. This thought is constantly present to our’ 
mimds also. Let us go thither quickly.” This was the year rr. 4 
Kirwoye Tora (51st) of the Great Year.* B.C. 667. 

In that year, in winter, on the Kanoto Tori day (the 5th) of 
the roth month, the new moon of which was on the day Hinoto 
Ma, the Emperor in person led the Imperial Princes and a naval 

force on an expedition against the East. When he arrived at 
tree Haya-suhi gate,‘ there was there a fisherman who came 
licRing in a boat. The Emperor summoned him, and then in- 
qaired of him, saying :—‘‘ Who art thou?”’ He answered and 
S=a.ud:—‘‘ Thy servant is a Country-God, and his name is Utsu- 
Imitkko.? I angle for fish in the bays of ocean. Hearing that 
tke son of the Heavenly Deity was coming, therefore I forth- 
VN mth came toreceive him.” Again he inquired of him, saying :— 
** Canst thou act as my guide ?”’ He answered and said:—“ I 
“will do so.” The Emperor ordered the end of a pole of shihi 
wwrood* to be given to the fisher, and caused him to be taken 
SA nd pulled into the Imperial vessel, of which he was made pilot. 


' i.e. for the further development of the Imperial power. 

* The world is here the six quarters, N., S., E., W., Zenith, Nadir. This 
is, of course, Chinese, as indeed is this whole speech. 

3 Nigi-haya-hi means soft-swift-sun. 

4 The great year is the Chinese cycle of sixty years. This system of 
reckoning time is described in Legge’s “ Classics,” Chalmers’ “ Essay in 
prolegomena to Shooking,” “ Japanese Chronological Tables,” by E.M.S., 
Bramsen's “ Chronological Tables,” Mayers’ “ Chinese Manual,” etc. It was 
not in use to record years before the Christian era even in China, and could 
hardly have been known in Japan before the introduction of writing in the 
sth century, A.D. It is needless to add that such dates are, in this part of 
the “ Nihongi,” purely fictitious. 

* The days of the month are throughout the “ Nihongi” given in this clumsy 
fashion. I have not thought it necessary to follow the example, except in 
this one instance. 

* The Quick-suck-gate or Bungo Channel, so called from its rapid tides. 

* Rare-prince. ® Quercus cuspidata. 


III. 5. 


III. 6. 


B.C. 666. 


B.C. 663. 


112 NIHONGI. 


A name was specially granted him, and he was called Shihi-ne- 
tsu-hiko.' He was the first ancestor of the Yamato no Atahe. 

Proceeding on their voyage, they arrived at Usa? in the 
Land of Tsukushi. At this time there appeared the ancestors 
of the Kuni-tsu-ko* of Usa, named Usa-tsu-hiko and Usa-tsu- 
hime. They built a palace raised on one pillar * on the banks 
of the River Usa, and offered them a banquet. Then, by 
Imperial command, Usa-tsu-hime was given in marriage to the 
Emperor's attendant minister Ama no tane* no Mikoto. Now 
Ama no tane no Mikoto was the remote ancestor of the 
Nakatomi Uji.° 

11th month, gth day. The Emperor arrived at the harbour 
of Oka’ inthe Land of Tsukushi. 

r2th month, 27th day. He arrived at the province of Aki, 
where he dwelt in the Palace of Ye. 

The year Kinoto U, Spring, 3rd month, Sth day. Going 
onwards, he entered the land of Kibi,® and built a tem- 
porary palace, in which he dwelt. It was called the Palace 
of Takashima. Three years passed, during which time he set 
in order the helms? of his ships, and prepared a store of pro- 
visions. It was his desire bya single effort to subdue the 
Empire. | 

The year Tsuchinoye Muma, Spring, 2nd month, rrth day. 
The Imperial forces at length proceeded eastwards, the prow of 
one shiptouching the stern ofanother. Just when they reached 
Cape Naniha they encountered a current of great swiftness. 
Whereupon that place was called Nami-haya (wave-swift) or 


; _Prince of shihi root. 

* Usa is now a district (kori) in the province of Buzen. Tsukushi i is used by 
old writers both for the whole island of Kiushiu and for the northern part of it, 

3 Or Kuni no miyakko, local hereditary nobles. 

* Vide Ch. K., p. 130, and “ Night of the Gods,” p. 224, where a curious 
coincidence with an Irish legend is noted. “In Mailduin’s voyage he came 
to an island called Aenchoss, that is One-foot, so called because it was 
supported by a single pillar in the middle.” The “ Kojiki” and a note to 
the “ Nihongi” have for one pillar, “one foot.” Possibly there is here a 
reminiscence of a nomadic tent life. 

* Heavenly seed. 

6 i.c. house, or noble family. ‘ In Chikuzen. 

* Including the present provinces of Bizen, Bittchiu, and Bingo. 

* Or oars. 


]IMrMU. 113 


Nami-hana (wave-flower). It is now called Naniha,' which is 
a corruption of this. 
3rd month, roth day. Proceeding upwards against the 
stream, they went straight on, and arrived at the port of Awo- 
kumo no Shira-date, in the township of Kusaka, in the province 
of Kafuchi.? LII. 7. 
Summer, 4th month, gth day. The Imperial forces in martial 
array marched on to Tatsuta. The road was narrow and pre- 
cipitous, and the men were unable to march abreast, so they 
returned and again endeavoured to go eastward, crossing over 
Mount Ikoma. In this way they entered the inner country.’ 
Now when Naga-sune-hiko* heard this, he said :—‘‘ The 
object of the children of the Heavenly Deity in coming hither is 
@SSuredly to rob me of my country.”’ So he straightway leviedall 
the forces under his dominion, and intercepted them at the Hill 
of Kusaka. A battle was engaged, and Itsuse no Mikoto was hit 
by・ a random arrow on the elbow. The Imperial forces were 
UMable to advance against the enemy. The Emperor was vexed, 
4Mmd revolved in his inmost heart a divine plan, saying :—‘“I'| 
4rwxs the descendant of the Sun-Goddess, and if I proceed | 
4g ainst the Sun to attack the enemy, I shall act contrary to the | 
Way of Heaven. Better to retreat and make a show of weak- | 
Mess. Then sacrificing to the Gods of Heaven and Earth, and 
Dringing on our backs the might of the Sun-Goddess, let us UI. 8. 
follow her rays and trample them down. If we do so, the 
©memy will assuredly be routed of themselves, and we shall not 
Stain our swords with blood.” They all said :—‘‘ It 1s good.” 
‘Thereupon he gave orders to the army, saying :—‘‘ Wait a 
While, and advance no further.” So he withdrew his forces, 
and the enemy also did not dare to attack him. He then re- 
tired to the port of Kusaka, where he set up shields, and made 
a warlike show. Therefore the name of this port was changed 
to Tatetsu,* which is now corrupted into Tadetsu. 
Before this, at the battle of Kusaka, there was a man who 


' Naniha is now a poetical name for Ohosaka. The current referred to is 
no doubt the tide on the bar at the river-mouth, a most dangerous place for 
small craft in bad weather. 

* Pronounced Kawachi. 3 Yamato. 

* Prince Longshanks. Naga-sune is the name of a place. 

* Shield-port or shield-ferry. 


III. 9. 


III. io. 


114 NIHONGI, 


hid in a great tree, and by so doing escaped danger. So 
pointing to this tree, he said :—‘‘ I am grateful to it, as to my 
mother,” Therefore the people of the day called that place 
Omo no ki no Mura.' 

5th month, 8th day. The army arrived at the port of 
Yamaki in Chinu [a/so called Port Yama nowi|. Now Itsuse 
no Mikoto’s arrow wound was extremely painful. He grasped his 
sword, and striking a martial attitude, said :—‘‘ How exaspera- 
ting it is that a san should die of a wound received at the 
hands of slaves, and should not revenge it !”’ The people of that 
day therefore called the place Wo no minato2 

Proceeding onwards, they reached Mount Kama in the Land 
of Kii, where Itsuse no Mikoto died in the army, and was 
therefore buried at Mount Kama. 

6th month, 23rd day. The army arrived at the village of 
Nagusa, where they put to death the Tohe® of Nagusa. Finally 
they crossed the moor of Sano, and arrived at the village of 
Kami‘ in Kumano. Here he embarked in the rock-boat of 
Heaven, and leading his army, proceeded onwards by slow 
degrees. Inthe midst of the sea, they suddenly met with a 
violent wind, and the Imperial vessel was tossed about. Then 
Ina-ihi no Mikoto exclaimed and said :—‘‘ Alas! my ancestors 
were Heavenly Deities, and my mother was a Goddess of the 
Sea. Why do they harass me by land, and why moreover do 
they harass me by sea?’’ When he had said this, he drew 
his sword and plunged into the sea, where he became changed 
into the God Sabi-mochi.* 

Mike Irino no Mikoto, also indignant at this, said:— 
“My mother and my aunt are both Sea-Goddesses : why 
do they raise great billows to overwhelm us?” So treading 
upon the waves, he went to the Eternal Land." The Emperor 
was now alone with the Imperial Prince Tagishi-mimi no 
Mikoto. Leading his army forward, he arrived at Port 
Arazaka in Kumano [also called Nishiki Bay|, where he put to 
death the Tohe of Nishiki. At this time the Gods belched up 


1 Mother-tree-village. 2 Port Man (vir). 
3 Tohe seems to have been a word for chieftain. 

* Or it may be of the Deity of Kumano. 

5 i.e. the blade-holder. 6 Toko-yo no Kunt. 


ー、7 


JImMMu. 115 


a poisonous vapour, from which everyone suffered. For this 
reason the Imperial army was again unable to exert itself. 
Then there was there a man by name Kumano no Takakuraji, 
who unexpectedly had a dream, in which Ama-terasu no Oho- 
kami spoke to Take-mika-tsuchi no Kami,' saying :—‘‘I still 
hear a sound of disturbance from the Central Land of Reed- 
Plains. Do thou again go and chastise it.” Take-mika-tsuchi 
no Kami answered and said :—‘‘ Even if I go not, I can send 
down my sword, with which I subdued the land, upon which the 
country will of its own accord become peaceful.” To this 
Ama-terasu no Kami assented. Thereupon Take-mika-tsuchi 
no Kami addressed Takakuraji, saying :—‘‘ My sword, which 
is called Futsu no Mitama, I will now place in thy storehouse. 
Do thou take it and present it to the Heavenly Grandchild.” I. ii。 
Takakuraji said ‘‘ Yes,” and thereupon awoke. The next 
morning, as instructed in his dream, he opened the storehouse, 
4nd on looking in, there was indeed there a sword which had 
fallen down (from Heaven), and was standing upside down? on 
the plank floor of the storehouse. So he took it and offered 
it to the Emperor. At this time the Emperor happened to be 
asleep. He awoke suddenly, and said :—‘‘ What a long time 
I have slept !”” On inquiry he found that the troops who had 
been affected by the poison had all recovered their senses and 
Were afoot. The Emperor then endeavoured to advance into 
the interior, but among the mountains it was so precipitous 
that there was no road by which they could travel, and they 
Wandered about not knowing whither to direct their march. 
Then Ama-terasu no Oho-kami instructed the Emperor in a 
dream of the night, saying 一 I will now send thee the Yata- 
Sarasu,’ make it thy guide through the land.” Then there did 


* The Thunder-God. 2 i.e. point upwards. 
* Yata-garasu. The Chinese characters used here mean “ The crow with 
4 head eight feet long.” But this is a case where we must put aside the 
inese characters, and attend solely to the Japanese word which they are 
Meant to represent. This is undoubtedly yata-garasu, as we know from the 
”Kojiki” and from the traditional Kana rendering. Muchhas been written about 
this bird by Motowori and other Shinto scholars, which is, I venture to think, 
wholly wide of the mark. The clue to its meaning is afforded by the “ Wamid- 
shd,” a Chinese-Japanese vocabulary of the tenth century, which says, on the 
authority of the “ Shiki,” still more ancient commentaries on the “ Nihongi,” 


116 NIHONGI, 


indeed appear the Yata-garasu flying down from the Void. 
The Emperor said :—‘‘ The coming of this crow is in due 
accordance with my auspicious dream. How grand! How 
splendid! My Imperial ancestor, Ama-terasu no Oho-kami, 
desires therewith to assist me in creating the・hereditary 
institution.” ' 

At this time Hi no Omi? no Mikoto, ancestor of the Oho- 


. tomo® House, taking with him Oho-kume* as commander of 


the main body, guided by the direction taken by the crow, 
looked up to it and followed after, until at length they arrived 
at the district of Lower Uda. Therefore they named the 
place which they reached the village of Ukechi * in Uda. 


that the Yang-wu or Sun-crow ts in Japanese yata-garasu. The Yang-wu is a 
bird with three claws, and of a red colour, which, according to Chinese myth, 
inhabits the sun. If we accept this identifi- 
cation, the meaning of the epithet yata becomes 
clear. It means eight hands, or, as ya in ancient 
Japanese meant also many or several, many 
hands, a sufficiently accurate description for 
popular myth of the Yang-wu with its three 
claws. The late M. Terrien de La-Couperie, 
in his “ Western Origin of Early Chinese 
Civilization,” says that “the first allusion to 
the three-legged crow supposed to roost in 
the sun occurs in the “ Li Sao” of Kiii-yuen, 
the poet of Ts’u, 314 BC. in China. A three- 
legged bird in various forms was figured on 
coins of Pamphylia and Lycia of older times. 
Comte Goblet d’Alviella has reproduced some of 
them in his interesting work on “ La Migration 
- des Symboles,” 1891, p. 222. See a paper on: 
Sun-crow. the Hi no maruin “ T.A.S.J.,” Vol. XXIL., p. 27, 

and Ch. K., p. 136. The guidance of con- 

querors or colonists to their destination by a supernatural bird or beast 
is a familiar feature of old-world story. See Lang, “Custom and Myth,” 
Il, 71. 

1 The sovereignty. 2 Hi means sun ; Omi, minister. 

3 Oho-tomo means “ great companion.” The Oho-tomo were the Imperial 
guards. 

* Oho-kume, as Chamberlain points out, probably means simply a great 
force. But when the “ Kojiki” and “ Nihongi” were written, this meaning 
was forgotten, and it was supposed:to be a man’s name. 

> Ugatsu means to pierce, and the name was given because they penetrated 
the mountains to this place. All these derivations are very fanciful. 





JIMMU. 117 


At this time, by an Imperial order, he commended Hi no 
Omi no Mikoto, saying :—‘‘ Thou art faithful and brave, and 
art moreover a successful guide. Therefore will I give thee a 
new name, and will call thee Michi no Omi.””! 

Autumn, 8th month, 2nd day. The Emperor sent to 
summon Ukeshi the Elder and Ukeshi the Younger. These 
two were chiefs of the district of Uda. Now Ukeshi the 
Elder did not come. But Ukeshi the Younger came, and 
making obeisance at the gate of the camp, declared as 
follows ーー Thy servant’s elder brother, Ukeshi the Elder, 
Shows signs of resistance. Hearing that the descendant of 
Heaven was about to arrive, he forthwith raised an army with 
which to make an attack. But having seen from afar the might 

of the Imperial army, he was afraid, and did not dare to oppose 
it. Therefore he has secretly placed his troops in ambush, and 
has built for the occasion a new palace, in the hall of which 
he has prepared engines. It is his intention to invite the 
Evmperor to a banquet there, and then to do him a mischief. 
】 pray that his treachery be noted, and that good care be taken 11. 13. 
tO make preparation against it.” The Emperor straightway 
S€nt Michi no Omi no Mikoto to observe the signs of his 
©Pposition. Michi no Omi no Mikoto clearly ascertained his 
hostile intentions, and being greatly enraged, shouted at him 
It, a blustering manner :—‘‘ Wretch! thou shalt thyself dwell 
rs the.house which thou hast made.” So grasping his sword, 
md drawing his bow, he urged him and drove him within it. 
U keshi the Elder being guilty before Heaven, and the matter 
Mot admitting of excuse, of his own accord trod upon the 
で ngine and was crushed to death. His body was then brought 
©ut and decapitated, and the blood which flowed from it 
Teached above the ankle. Therefore that place was called 
Uda no Chi-hara.* After this Ukeshi the Younger prepared a 
Rreat feast of beef and sake," with which he entertained the 


' The Minister of the Road. ~ 2 The bloody plain of Uda. 

? We might be inclined to infer from this (what was probably the case) 
that the Ancient Japanese lived more on animal food than their descendants 
in modern times. But there is much room for suspicion that this statement 
$ nothing more than a reminiscence of a passage in a history of the Later 
Han dynasty of China, which speaks of beef and sake being presented to 
the Emperor Kwang Wu Ti, who came to the throne A.D. 25. 


VII. 14. 


III. 15. 


118 NIHONGI. 


Imperial army, The Emperor distributed this flesh and sake 
to the common soldiers, upon which they sang the following 
verses :— 


In the high {ie ) of Uda 


I set a snare for woodcock, 
And waited, 
But no woodcock came to it ; 


A valiant whale came to it. 
* * * * 


* * * * 


This is calleda Kume* song. At the present time, when the 
Department of Music performs this song, there is still the* 
Measurement of great and small by the hand, as well as a 
distinction of coarse and fine in the notes of the voice. This 
is by a rule handed down from antiquity. 

After this the Emperor wished to inspect the Land of 
Yoshino, so taking personal command of the light troops, he 
made a progress round by way of Ukechi mura in Uda. 

When he came to Yoshino, there was a man who came out 
of a well. He shone, and had a tail. The Emperor inquired 
of him, saying :—‘‘ What man art thou?”’ He answered and 
said :—‘‘ Thy servant is a local Deity, and his name is Wi- 
hikari.”’* He it is who was the first ancestor of the Yoshino no 
Obito. Proceeding a little further, there was another man 
with a tail, who burst open a rock and came forth from it. The 
Emperor inquired of him, saying :—‘‘ What man art thou ?”’ 
He answered and said :—‘‘ Thy servant is the child of Iha-oshi- 


1 Ki in the first line of this poem means probably both tree and castle. 
The words are put into the mouth of Ukeshi the Elder, who found a whale 
(the Emperor) in his springe instead of the harmless woodcock he expected. 
The wild boar is now called the yama-kujira or mountain-whale, and is 
perhaps the animal intended here. 

I confess that I can make no satisfactory sense of the remainder of this 
poem. The version given by Chamberlain (Ch. K., p. 140), following Moribe, 
is as good as any, but it seems to me very conjectural, It should be noted, 
however, that this part of the poem contains an indication of the polygamous 
customs of the Japanese at this time in the use of two words signify- 
ing respectively elder wife (konami) and younger wife (uhanan). The 
‘‘ Nihongi” omits the interjectional refrain given in the “ Kojiki.” 

* Kume means no doubt “ soldier” in this passage. 

3 Beating time is perhaps meant. * Well-brightness. 


JIMMU. 119 


wake.”' It is he who was the first ancestor of the Kuzu’ of 
Yoshino. 

Then skirting the river, he proceeded westward, when there 
appeared another man, who had made a fish trap and was 
catching fish. On the Emperor making inquiry of him, he 
answered and said :—‘‘ Thy servant is the son of Nihe-motsu.” ° 
He it is who was the first ancestor of the U-kahi of Ata. 

9th month, 5th day. The Emperor ascended to the peak of 

Mount Takakura in Uda, whence he had a prospect over all ill. 16. 
the land. On Kuni-mi* Hill there were descried eighty 
ndits. Moreover at the acclivity of Me-zaka* there was 
POsted an army of women, and at the acclivity of Wo-zaka ? 
€re was stationed a force of men. At the acclivity of Sumi- 
“=aka* was placed burning charcoal. This was the origin of 

e names Me-zaka, Wo-zaka and Sumi-zaka. 

Again there was the army of Ye-shiki,? which covered all the 
Yage of Ihare. All the places occupied by the enemy” 
ere strong positions, and therefore the roads were cut off and 
“>bstructed, so that there was no room for passage. The 
mperor, indignant at this, made prayer on that night in 
Werson, and then fell asleep. The Heavenly Deity appeared to 
im in a dream, and instructed him, saying:—‘‘ Take earth 
€rom within the shrine" of the Heavenly Mount Kagu, and of it 

mnake eighty Heavenly platters. Also make sacred jars" and IIL 17. 
therewith sacrifice to the Gods of Heaven and Earth. More- 

ver pronounce a solemn imprecation. If thou doest so, the 


 Rock-push-divide. 

* Kuzu were local chiefs, They are mentioned again in Ojin’s reign. 

> Food-holder or purveyor. 

‘ U-kahi means cormorant-keepers. Fishing with cormorants is still 
practised in Japan. 

* Land-view. 5 Women’s acclivity. 

‘ Men’sacclivity. The terms Me-zaka and Wo-zaka are now applied to 
two roads or stairs leading up to the same place, one of which (the women’s) 
is less precipitous than the other. 

* Sumi-zaka means charcoal acclivity. 

* Shiki the Elder. 10 Lit. Robber-slaves or prisoners. 

" A shrine, like a templum, might be merely a consecrated plot of ground. 

-yama is a mountain in Yamato. 

* Idzube. The platters were for rice, the jats for sake. See Satow's 

~* Rituals” in “J.A.S.T.,” VIL, iis p。 rog。 


IIT. 18. 


120 | NIHONGI. 


enemy will render submission of their own accord.” The 
Emperor received with reverence the directions given in his 
dream, and proceeded to carry them into execution. 

Now Ukeshi the Younger again addressed the Emperor, 
saying 一" There are in the province of Yamato, in the village 
of Shiki, eighty Shiki bandits. Moreover, in the village of 
Taka-wohari [some say Katsuraki| there are eighty Akagane’ 
bandits. All these tribes intend to give battle to the Emperor, 
and thy servant is anxious in his own mind on his account. 
It were now good to take clay from the Heavenly Mount 
Kagu, and therewith to make Heavenly platters with which to 
sacrifice to the Gods of the Heavenly shrines and of the Earthly 
shrines. If after doing so, thou dost attack the enemy, they 
may be easily driven off.’ The Emperor, who had already 
taken the words of his dream for a good omen, when he now 
heard the words of Ukeshi the Younger, was still more pleased 
in his heart. He caused Shihi-netsu-hiko? to put on ragged 
garments and a grass hat, and to disguise himself as an old man, 
He also caused Ukeshi the Younger to cover himself with a 
winnowing tray, so as to assume the appearance of an old 
woman, and then addressed them, saying :—‘‘ Do ye two pro- 
ceed to the Heavenly Mount Kagu, and secretly take earth from 
its summit. Having done so, return hither. By means of 
you I shall then divine whether my undertaking will be 
successful or not. Do your utmost and be watchful.” 

Now the enemy’s army filled the road, and made all passage 


-impossible. Then Shihi-netsu-hiko prayed, and said :—‘“‘ If it 


will be possible for our Emperor to conquer this land, let the 
road by which we must travel become open. But if not, let 
the brigands surely oppose our passage.” Having thus spoken 
they set forth, and went straight onwards. Now the hostile 
band, seeing the two men, laughed loudly, and said :—‘‘ What 
an uncouth old man and old woman!” So with one accord 
they left the road, and allowed the two men to pass and proceed 
to the mountain, where they took the clay and returned with 
it. Hereupon the Emperor was greatly pleased, and with this 


‘ Akagane means red metal, i.e. copper, but the text is doubtful. The 
“ Kiujiki” has a different reading. . 
* See above, p. III. 


JIMMu. 121 


clay he made eighty platters, eighty Heavenly small jars and 
sacred jars,' with which he went up to the upper waters of the 
River Nifu and sacrificed to the Gods of Heaven and of Earth. 
Immediately, on the Asa-hara plain by the river of Uda, it 
became as it were like foam on the water, the result of the curse 
cleaving to them.” 

Moreover the Emperor went on to utter a vow, saying :—‘‘I 
will now make ame’ in the eighty platters without using water. 
If the ame is formed, then shall I assuredly without effort and 
without recourse to the might of arms reduce the Empire to 
peace.” So he made ame, which forthwith became formed of 
itself." | 

Again he made a vow, saying :—‘‘ I will now take the sacred 

Jars and sink them in the River Nifu. If the fishes, whether 
great or small, become every one drunken and are carried down 
the stream, like as it were to floating maki‘ leaves, then shall 
I aassuredly succeed in establishing this land. But if this be 
hot so, there will never be any result.”” Thereupon he sank 
tlhe jars in the river with their mouths downward. Aftera 
while the fish all came to the surface, gaping and gasping as 
they floated down the stream. Then Shihi-netsu-hiko, seeing 
this, represented it to the Emperor, who was greatly rejoiced, 
and plucking up a five-hundred-branched masakaki tree of the 


; " The reader who wishes to realize what the ancient pottery of Japan was 
like should visit the British Museum and inspect the Gowland collection. 
€re is also a collection in the Uyeno Museum in Tokio. Ninagawa 
Noritane’s work entitled “ Kwan-ko-dzu-setsu ” gives very good drawings of 
“2Cient pottery. The common Japanese name for this ware is Gidgi-yaki, 
Go gi being the name of a Buddhist priest who lived 670-749, and who is 
“ecXited with the invention of the potter’s wheel. But the wheel was cer- 
larly known in Japan long before his time. This very passage contains an 
SvicRence of this fact. Both the Chinese characters and the Japanese word 
a-ke-aajiri given in the ancient commentary for the small jars here mentioned 
Mean “hand-made,” leading to the conclusion that this was exceptional. 
Incleed, nearly all the pottery of the Nihongi period which has come down to 
US 3S wheel-made. 
hfe Foam on water is a favourite emblem of the transitoriness of human 
fe. 
- * Ame (sweetness) is usually made of millet, malted, and is nearly identical 
12 Composition with what our chemists call “ malt extract.” It is a favourite 
°““'€etmeat in the far East. 
Cf. Judges vi.36. * Podocarpus macrophylla. 


IIT. 19. 


III. 20. 


122 NIHONGI. 


upper waters of the River Nifu, he did worship therewith to all 
the Gods. It was with this that the custom began of setting 
sacred jars.’ 

At this time he commanded Michi no Omi no Mikoto, say- 
ing 一 "We are now in person” about to celebrate a public * 
festival to Taka-mi-musubi no Mikoto, and I appoint thee 
Ruler of the festival, and grant thee the title of Idzu-hime.* 
The earthen jars which are set up shall be called the Idzube 
or sacred Jars, the fire shall be called Idzu no Kagu-tsuchi or 
sacred-fire-elder, the water shall be called Idzu no Midzu-ha 
no me or sacred-water-female, the food shall be called Idzu- 
uka no me or sacred-food-female, the firewood shall be called 
Idzu no Yama-tsuchi or sacred-mountain-elder, and the grass 
shall be called Idzu no No-tsuchi or sacred-moor-elder.”’ 

Winter, roth month, 1st day. The Emperor tasted* the 
food of the Idzube, and arraying his troops set forth upon his 
march. He first of all attacked the eighty bandits at Mount 
Kunimi, routed and slew them. It was in this campaign that 
the Emperor, fully resolved on victory, made these verses, 
saying :— 

Like the Shitadam1 

Which creep around 

The great rock 

Of the Sea of Ise 

Where blows the divine wind — 
Like the Shitadami, 

My boys! my boys! 

We will creep around, 


And smite them utterly, 
And smite them utterly.* 














' A note says that they were set up in the courtyard. 

3 The Mikado deputed most of his priestly functions to the Nakatomi. 

3 The ancient commentary gives the Japanese word utsushi, i.e. manifest, 
visible. This suggests that there was a distinction between esoteric and 
exoteric in the Shinto rites of this time. 

* Idzu-hime means dread or sacred princess. ‘The “ Tsusho ” commentator 
says that the persons entrusted with this function were usually women, as may 
be seen in the case of the priestesses of Ise, Kamo, and Kasuga. But as no 
women were available at this time, Michi-no-Omi was given a feminine title 
for the occasion. 

> The interlinear Kana has tatematsuri, i.e. offered. The reference is to 
the feast of Nihiname described above. See p. 86. 

6 The shitadami is a small shell of the turbinidze class. Its introduction 


JIMMU. 123 


In this poem, by the great rock is intended the Hill of 
Kunimi. — | | 
After this the band which remained was still numerous, and 
their disposition could not be fathomed. So the Emperor 
Privately commanded Michi no Omi no Mikoto, saying : 一 “" Do 
thou take with thee the Oho-kume, and make a great muro at 
the village of Osaka.! Prepare a copious banquet, invite the 
memy to it, and then capture them.” Michi no Omi no 
M ikoto thereupon, in obedience to the Emperor’s secret behest, 
daag a muro at Osaka, and having selected his bravest soldiers, 
Stavyed therein mingled with the enemy. He secretly arranged 
Wath them, saying :—‘‘ When they have got tipsy with sake, 
I will strike up a song. Do you, when you hear the sound of 
gs song, all at the same time stab the enemy.” Having 
Mu ade this arrangement they took their seats, and the drinking- 
bout proceeded. The enemy, unaware that there was any plot, 
aoandoned themselves to their feelings, and promptly became 
LEAtoxicated. Then Michi no Omi no Mikoto struck up the 
following song : 一 
At Osaka 
In the great muro-house, 
Though men in plenty 
Enter and stay, 
We the glorious 
Sons of warriors, 
Wielding our mallet-heads. 
Wielding our stone-mallets, 
Will smite them utterly.? 


TIL. 21. 


Now when our troops heard this song, they all drew at the - 


here does not seem very appropriate. Perhaps the meaning is “in number 
like the turbinidz.” Cf. Ch. K., p. 143. The“ Shukai ” editor thinks that the 
shitadami represent the bandits. The great rock is, perhaps, the Miyéto- 
seki at Futami, so often represented in Japanese pictures. See Anderson's 
Catalogue, p. 320, or Satow and Hawes’ Handbook, p. 150. 

* In Yamato. To be distinguished from the city of Ohosaka. 

* The muro-ya is a pit-dwelling (see above, p. 71). The poem speaks of 
mallet-heads, but the text which follows of inallet-headed swords. I have 
little doubt that the former is the true phrase, and that stone weapons are 
teferred to. The stone-mallets are unmistakably the weapons figured above 
(p. 87). The mallet-heads and stone-mallets are perhaps the same thing 
under different names. 


Ill. 22. 


124 NIHONGI. 


same time their mallet-headed swords, and simultanously slew 


the enemy, so that there were no eaters left.! The Imperial 


army were greatly delighted; they looked up to Heaven and 
laughed. Therefore he made a song, saying :— 

Though folk say 

That one Yemishi 


Is a match for one hundred men, 
They do not so much as resist.” 


The practice according to which at the present time the 
Kume sing this and then laugh loud, had this origin. 
Again he sang, saying :— 
Ho! now is the time ; 
Ho! now is the time ; 
Ha! Ha! Psha: 
Even now 
My boys! 
Even now 
My boys !? 


All these songs were sung in accordance with the secret 
behest of the Emperor. He had not presumed to compose 
them of his own motion. 

Then the Emperor said :—“‘ It is the part of a good general 
when victorious to avoid arrogance. The chief brigands have 


‘now been destroyed, but there are ten bands of villains of a 


similar stamp, who are disputatious. Their disposition cannot 


" That is, none were left alive. 

The Yemishi are the Ainos, or more correctly Ainus, of whom a remnant 
of some ten thousand souls now inhabit the island of Yezo. When the 
“ Nihongi” was written they still occupied a large part of the main island of 
Japan, and in earlier times, as we gather from the evidence of place-names 
(See Chamberlain’s Essay published by the Imperial University), they ex. 
tended west even of Yamato. But it would not be safe to draw any con- 
clusion from their mention in this poem. ‘lhe writer of the “ Nihongi ” is in the 
habit of fitting ancient poetry into his narrative in a very arbitrary manner. 
The “ Kojiki” omits it. Yemishi or Yebisu is also applied to barbarous tribes 
generally, and this is probably its primary meaning. It ought, perhaps, to 
be added to the group of onomatopoetic words ending in sz or shz, mentioned 
at p. 65, the 4 or m having the same function as these letters in the words 
barbarian, babble, murmur, etc. See Index—Yemishi. 

> Nothing could well be more primitive than this. The metre is irregular, 
and, like all Japanese poetry, there is no rhyme, quantity or regular recur- 
rence of accent to distinguish it from prose. 


IMMU。 [25 
J 5 


be ascertained. Why should we remain for a long time in one 
place? By so doing we could not have control over emer- 
gencies.”” So he removed his camp to another place. 

rith month, 7th day. The Imperial army proceeded in great 
force to attack the Hiko' of Shiki. First of all the Emperor 
semt a messenger to summon Shiki the Elder, but he refused to 
obey. Again the Yata-garasu was sent to bring him. When 
the crow reached his camp it cried to him, saying :—‘‘ The 
child of the Heavenly Deity sends for thee. Haste! haste!” 
Shiki the Elder was enraged at this, and said :—‘“ Just when I 
ard that the conquering Deity of Heaven was coming and 
Was indignant at this, why shouldst thou, a bird of the crow tribe, 
WEter such an abominable cry?” So he drew his bow and 
@ixned at it. The crow forthwith fled away, and next proceeded 
> the house of Shiki the Younger, where it cried, saying : 一 
‘= The child of the Heavenly Deity summons thee. Haste! 
=aste!”? Then Shiki the Younger was afraid, and, changing 
て Sountenance, said :—‘‘ Thy servant, hearing of the approach of 
the conquering Deity of Heaven, is full of dread morning and 
で wening、 Well hast thou cried to me, O crow.” He straight- 
‘way made eight leaf-platters,? on which he disposed food, and 
= ntertained the crow. Accordingly, in obedience to the crow, 
e proceeded to the Emperor and informed him, saying :—‘‘ My 

J der brother, Shiki the Elder, hearing of the approach of the 
<hild of the Heavenly Deity, forthwith assembled eighty bandits 
<and provided arms, with which he is about to do battle with 
thee. It will be well to take measures against him without delay.” 
“The Emperor accordingly assembled his generals and inquired 
of them, saying :—‘“‘ It appears that Shiki the Elder has now 
rebellious intentions. I summoned him, but again he will not 
come. What is to be done?” The generals said :—“ Shiki 
the Elder is a crafty knave. It will be well, first of all, to send 
Shiki the Younger to make matters clear to him, and at the 
same time to make explanations to Kuraji the Elder and 
Kuraji the Younger. If after that they still refuse submission, 

it will not be too late to take warlike measures against them.” 
Shiki the Younger was accordingly sent to explain to them 


* Princes. 
* Or trays, made of the leaves of Kashiha, a kind of evergreen oak. 


II[. 23. 


III. 24. 


126 NIHONGI. 


their interests. But Shiki the Elder and the others adhered to 
their foolish design, and would not consent to submit. Then 
Shihi-netsu-hiko advised as follows :—‘‘ Let us first send out 
our feebler troops by the Osaka road. When the enemy sees 
them he will assuredly proceed thither with all his best troops. 
We should then straightway urge forward our robust troops, 
and make straight for Sumi-zaka.’ Then with the water of the 
River Uda we should sprinkle the burning charcoal, and 
suddenly take them unawares, when they cannot fail to be 
routed.” The Emperor approved this plan, and sent out the 
feebler troops towards the enemy, who, thinking that a power- 
ful force was approaching, awaited them with all their power. 
Now up to this time, whenever the Imperial army attacked, 
they invariably captured, and when they fought they were 
invariably victorious, so that the fighting men were all wearied 
out. Therefore the Emperor, to comfort the hearts of his 
leaders and men, struck off this verse :— 

As we fight, 

Going forth and watching 

From between the trees 

Of Mount Inasa, 

We are famished. 

Ye keepers of cormorants 


(Birds of the island), 
Come now to our aid.’ 


In the end he crossed Sumi-zaka with the stronger troops, 
and, going round by the rear, attacked them from two sides 
and put them to the rout, killing their chieftains Shiki the 
Elder and the others. 

12th month, 4th day. The Imperial army at length attacked 
Naga-sune-hiko and fought with him repeatedly, but was 
unable to gain the victory. Then suddenly the sky became 
overcast, and hail fell. There appeared a wondrous kite of a 
golden colour which came flying and perched on the end of 
the Emperor’s bow. The lustre of this kite was of dazzling 


' The charcoal acclivity. | 
2 The metre is nearly regular naga-uta, which consists of alternate lines of 


five and seven syllables, with an additional line of seven syllables at the 
end, The cormorant-keepers were appealed to to supply fish for the army’s 


food. 


_ immu. 127 


brightness, so that its appearance was like that of lightning. 
In consequence of this all Naga-sune-hiko’s soldiers were 
dazzled and bewildered so that they could not fight stoutly. 

Nagasune was the original name of the village, whence it 
became the name of a man. But in consequence of the 
Imperial army obtaining the favourable omen of the Kite, the 
men of that time called it Tobi no mura.’ It is now called 
Tomi, which is a corruption of this. 

Ever since Itsuse no Mikoto was hit by an arrow at the 
battle of Kusaka and died, the Emperor bore this in mind, and 
constantly cherished resentment for it. On this campaign it 
was his desire to put all to death, and therefore he composed 
these verses, saying :— 

My mouth tingles 

With the ginger planted 

At the bottom of the hedge 

By the glorious | 

Sons of warriors— 

I cannot forget it ; 

Let us smite them utterly. 
‘Again he sang, saying :— 

In the millet-field 

Is one stem of odorous garlic :— 

The glorious 

Sons of warriors 

Binding its stem 

And binding its shoots 

Will smite it utterly. 


The, 


In again letting loose his army, he suddenly attacked him. 


1 general, all these songs composed by the Emperor are 
wed kume uta, in allusion to the persons who took and sang 
they, 
th Wow Naga-sune-hiko sent a foot-messenger, who addressed 
= Emperor, saying :—‘‘ There was formerly a child of the 


Kite-village. 

“As the taste of ginger remains m the mouth for a long time after it is 
vo や so do my feelings of resentment for my brothers death remain present 

kny mind. I cannot forget it, so let us revenge it by destroying the enemy 


The word for shoots is me, which also means females. This is no 
Qubt intentional. Naga-sune-hiko is to be destroyed with all his family. 


III. 25. 


III. 26 


III. 27. 


128 : NIHONGI. 


Heavenly Deity, who came down from Heaven to dwell here, 
riding in a Rock-boat of Heaven. His name was Kushi-dama 
Nigi-haya-hi no Mikoto. He took to wife my younger sister 
Mi-kashiki-ya-bime ' [a/so called Naga-sune-hime, or Tomi-ya- 
hime|* of whom he at length hada child, named Umashi-ma-te* 
no Mikoto. Therefore did I take Nigi-haya-hi no Mikoto for my 
Lord, and did service to him. Can it be that there are two 
seeds of the children of the Heavenly Deity? Why should 
any one else take the name of Child of the Heavenly Deity | 
and therewith rob people of their dominions? I have pondered 
this in my heart, but have as yet failed utterly to believe it.” 
The Emperor said :—‘‘ There are many other children of the 
Heavenly Deity. If he whom thou has taken asthy Lord were 
truly a child of the Heavenly Deity, there would be surely 
some object which thou couldst show to us by way of proof.” 
Naga-sune-hiko accordingly brought a single Heavenly- 
feathered-arrow of Nigi-haya-hi no Mikoto, and a foot-quiver,‘ 
and exhibited them respectfully tothe Emperor. The Emperor 


‘examined them, and said :—‘‘ These are genuine.” Then in 


his turn he showed to Naga-sune-hiko the single Heavenly- 
feathered-arrow and quiver which he wore. When Naga-sune- 
hiko saw the Heavenly token he became more and more em- 
barrassed. But the murderous weapons were already prepared, 
and things were in such a state that he was unable to pause in 
his career. Therefore he adhered to his misguided scheme, 
and would not alter his purpose. 

Nigi-haya-hi no Mikoto, knowing from the first that the 
Heavenly Deity had simply generously bestowed the Empire 
on the Heavenly Grandchild, and that in view of the perverse 
disposition of Naga-sune it would be useless to instruct him 
in the relation of Heaven to Man,’ put him to death. He then 
came with his army and made submission. The Emperor, 
who from the first had heard that Nigi-haya-hi no Mikoto had 
come down from Heaven, finding that he now had actually 
performed faithful service, accordingly praised him, and was 
gracious to him. He was the ancestor of the Mono no Be House." 

1 Three-cook-house-princess. 3 Wealth-house. 3 Sweet-true-hand. 


4 A foot-soldicrs quiver is meant. 5 i.e. of Lord and Vassal. 
6 The Mononobe were soldiers. Here, however, the hereditary chiefs 


only are meant, the Mononobe no Murajl. 


- JIMMU. 129 


The year Tsuchi no to Hitsuji, Spring, 2nd month, 2oth s.c, 662. 
day. The Emperor commanded his generals to exercise the 
troops. Atthis time there were Tsuchi-gurno ' in three places, 
viz.:—The Tohe? of Nihiki_ at Tada no Oka-zaki* in the 
district of Sofu, the Kose Hofuri at Wani no Saka-moto,* and 
the Wi-Hofuri * at Hosomi no Nagara no Oka-zaki. All of these, 


1 The Tsuchi-gumo are mentioned in four or five passages of the 
“Nihongi” and one passage of the “ Kojiki,” all of which belong to the 
highly legendary period of Japanese history. We gather from them that 
the Tsuchi-gumo were usually, though not invariably, outlaws who defied the 
Imperial authority. They had Japanese names, and inhabited such long- 
Settled parts of Japan as Yamato, Harima, and even Kiushiu. There is 
nOthing, if we put aside the mention of Yemishi at p. 124, to suggest that 
they were not of Japanese race. The “short bodies,” etc., of the “Nihongi” 
description I take to be nothing more than a product of the popular 
'¥Wxagination working on the hint contained in the name Tsuchi-gumo, which 
*S literally “earth spider.” Some etymologists prefer the derivation which 
© nnects sumo (or gumo) with komori, to hide, thus making tsuchi-gumo 

e “earth-hiders.” But this is probably a distinction without a difference, 

ese two words containing the same root, and the animal which we call 

3 で spider, i.e. spinner, being in Japan termed the “hider,” an epithet of 
‘hich no one who has observed its habits will dispute the appropriateness. 
“An ancient Japanese book says Tsuchi-gumo is a mere nickname, to be 
で ompared therefore with our clod-hopper or bog-trotter. 

In one of the passages above referred to, the Tsuchi-gumo are described 
Ss inhabiting a rock-cave, but in others they are said to live in muro or 
pit-dwellings, and this is obviously the origin of the name. 

There are several notices of Tsuchi-gumo in the ancient “ Fudoki,” or 
“County Histories,” but they are probably mere echoes of the older legends 
related in the “ Nihongi” and “ Kojiki,” and in any case they add nothing of 
importance to our information about them. It may be noted, however, that 
Hiuga and Higo are mentioned in them as habitats of bands of these outlaws. 

An amusing expansion by a modern writer of the spider conception of the 
Tsuchi-gumo will be found at p. 140 of Anderson’s B.M. Catalogue. See 
also Ch. K., p. 141, and Index. 

A little work called “‘ Kek-kio-k6,” in a collection entitled ‘“ Haku-butsu- 
sd-sho,” published by the Japanese Imperial Museum, has brought together 
all the available information respecting Muro and Tsuchi-gumo. 

2 Chiefs. 

? Oka-zaki means hill-spur, and is perhaps to be so understood here, and 
Not as a proper name. 

* Saka-moto (acclivity bottom) may be also a description and not a proper 
name. 

* Hofuri is a kind of Shint6 priest. It is unlikely that persons not of 
Japanese race should be so called. 


K 


III, 28. 


130 NIHONGI. 


trusting to their valour, refused to present themselves at Court. 
The Emperor therefore sent detachments separately, and put 
them all to death. There were, moreover, Tsuchi-gumo at the 
village of Taka-wohari, whose appearance was as follows :— 
They had short bodies, and long arms and legs. They were 
of the same class as the pigmies. The Imperial troops wove 
nets of dolichos, which they flung over them and then slew 
them. Wherefore the name of that village was changed to 
Katsuraki.’ It is in the land of Ihare. Its ancient name was 
Kataru, or Katatachi. When our Imperial forces routed the 
enemy, a great army assembled and filled that country. Its 
name was accordingly changed to Ihare.* 

Another account says that when the Emperor on a previous 
occasion tasted the food of the sacred jars, he moved forward 
his army on an expedition towards the West. At this time the 
eighty bandits of Katsuraki were encamped together there. A 
great battle with the Emperor followed, and they were at 
length destroyed by the Imperial army. Therefore that place 
was Called the village of Ihare.* Again, the place where the 
Imperial troops made a warlike stand was called Takeda.‘ 
The place where he built a castle was named Kita.’ More- 
over, the place where the enemy fell in battle, their dead bodies 
prostrate, with their forearms for pillows, was called Tsura- 
maki-da.° 

The Emperor, in Autumn, the gth month of the previous 
year, secretly took clay of the Heavenly Mount Kagu, with 
which he made eighty platters, and thereafter performing 
abstinence in person, sacrificed to all the Gods. He was 
thereby at length enabled to establish the world’ in peace. 
Therefore he called the place where the clay was taken Hani- 
yasu.* 

+ Dolichos Castle. 

2 The interlinear Kana gives for “fill,” ihameri,a word which I do not know. 

* The “ original commentary” says that the Japanese word corresponding 
to the Chinese characters rendered “encamp” is ihami, a word not otherwise 
known to me. 

+ Brave-field. ® Castle-field. 6 Face-pillow-field. 

7 “World” is not quite a merely rhetorical expression for the Empire of 
Japan. Hirata justifies Hideyoshi’s invasion of Corea on the grounds that 
the sovereigns of Japan are de jure lords of the whole earth. 

* Clay-easy or clay-peace. 


JrMMU. 131 


3rd month, 7th day. The Emperor made an order,’ say- 
ing :—‘‘ During the six years that our expedition against the 
East has lasted, owing to my reliance on the Majesty of 
Imperial Heaven, the wicked bands have met death. It is 
true that the frontier lands are still unpurified, and that a 
remnant of evil is still refractory. But in the region of the 
Central Land there is no more wind and dust. Truly we 
should make a vast and spacious capital, and plan it great 
amd strong.’ 
At present things are in a crude and obscure condition, and 
the people's minds are unsophisticated. They roost in nests 
ox_dwell in caves.* Their manners are simply what is customary. 
N ow if a great man were to establish laws, justice could not 
fa.al to flourish. And even if some gain should accrue to 
t Fre people, in what way would this interfere with the Sage’s‘ 
&<tion? Moreover, it will be well to open up and clear the 
rrr ountains and forests, and to construct a palace. Then I may 
Fesverently assume the Precious Dignity, and so give peace to 
Trny good subjects. Above, I should then respond to the 
Kindness of the Heavenly Powers in granting methe Kingdom, 
and below, I should extend the line of the Imperial descendants 
and foster rightmindedness. Thereafter the capital may be 
extended so as to embrace all the six cardinal points, and the 
eight cords may be covered so as to form a roof.’ Will this 
not be well ? 
When I observe the Kashiha-bara® plain, which lies 


1 This whole speech is thoroughly Chinese in every respect, and it is 
preposterous to put it in the mouth of an Emperor who is supposed to have 
lived more than a thousand years before the introduction of Chinese learning 
into Japan. The strange thing is that it is necessary to make this remark. 
Yet there are still writers who regard this part of the ‘ Nihongi” as 
historical. 

3 The Kana rendering is mi-araka, “an august shrine” or “an august 
palace.” This would imply a different reading, ft instead of 4f. 

3 The reader must not take this as any evidence of the manners and 
customs of the Ancient Japanese. It is simply a phrase suggested by the 
authors Chinese studies. 

4 Meaning the Emperor's action. - 

* The character for roof = also means the universe. The eight cords, 
or measuring tapes, simply mean “ everywhere.” 

* Kashiha is an evergreen oak, the Quercus dentata. Hara means plain. 

K 2 


IIT. 29 


- - 
ヽ 


III. 3o 


Bt. 661. 


III. 31. 


B.C. 660. 


Il, 32. 


132 | NIHONGI. 


S.W. of Mount Unebi, it seems the Centre of the Land. I 
must set it in order.” 

Accordingly he in this month commanded officers to set 
about the construction of an Imperial Residence. 

Year Kanoye Saru, Autumn, 8th month, 16th day. The 
Emperor, intending to appoint a wife, sought afresh ' 
children of noble families. Now there was a man who made 
representation to him, saying :—‘‘ There is a child who was 
born to Koto-shiro-nushi no Kami by his union with Tama- 
kushi-hime, daughter of Mizo-kuhi-ni no Kami of Mishima. 
Her name is Hime-tatara-i-suzu-hime no Mikoto. She is a 
woman of remarkable beauty.”” The Emperor was rejoiced, 
and on the 24th day of the gth month he received Hime- 
tatara-i-suzu-hime no Mikoto and made her his wife. 

Year Kanoto Tori, Spring, rst month, rst day. The 
Emperor assumed the Imperial Dignity in the Palace of 
Kashiha-bara. This year is reckoned the first year of his 
reign.* He honoured his wife by making her Empress. The 
children born to him by her were Kami-ya-wi-mimi no Mikoto 
and Kami-nunagaha mimi no Mikoto. 

Therefore* there is an ancient saying in praise Of this, as 
follows :—‘‘ In Kashiha-bara in Unebi, he mightily established 
his palace-pillars on the foundation of the bottom-rock, and 
reared aloft the cross roof-timbers to the Plain of High Heaven.‘ 


This afterwards became a proper name. Here it is perhaps simply a 
description. 

* He had already a consort, but she was apparently not considered a 
wife. 

3 Japanese History is often said to begin with this year. The fact is that 
nothing which really deserves the name of history existed for nearly a 
thousand years more. This date is very much like that given for the 
foundation of Rome by Romulus, B.c. 753. The very calendar by which the 
reckoning was inade was not invented or known in Japan until many 
centuries after. See Bramsen’s “ Chronological Tables,” and “ Early Japanese 
History ” in “ T.A.S.J.” 

* As above remarked, the author often introduces this word without much 
reason. 

* It was a mark of Shrines or Imperial Palaces to have the rafters at each 
end of the roof projecting upwards for several feet beyond the roof-tree, 
as in the illustration. These were called Chigi. See Ch. K., p. 311. Shintd 
temples at the present day are thus distinguished. What would those Japanese 


Jim. 133 


The name of the Emperor who thus began to rule the Empire 
was Kami Yamato Ihare-biko Hohodemi.” 
On the day on which he first began the Heavenly institution, 
Michi no Omi no Mikoto, the ancestor of the Ohotomo House, 
accompanied by the Oho-kume Be, was enabled, by means of 
asecret device received from the Emperor, to use incantations 
and magic formulz so as to dissipate evil influences. The use ; 
of magic formule had its origin from this. 
and year, Spring, 2nd month, 2nd day. The Emperor ascer- Bac. 65¢ 
tained merit and dispensed rewards. To Michi no Omi no 





Shrine at Ise. 


Mikoto he granted a site for a house in which to dwell at the 
village of Tsuki-zaka, thereby showing him special favour. 

Moreover, he caused the Oho-kume to dwell at a place on the 
tiver-bank, west of Mount Unebi, now called Kume no mura.! 
Such was the origin of this name. Utsu-hiko was made 
Miyakko of the land of Yamato. Moreover, he gave to Ukeshi MI. 33. 
the younger the village of Takeda, constituting him Agata- 


Euhemerists who think Takama ga hara (the Plain of High Heaven) to 
be the name of a country, make of this passage ? 
1 i.e. the village of the kume or soldiers. 


B.C. 657. 


TIT) 34. 


B.C. 630. 


134 NIHONGI. 


nushi' of Takeda. He was the ancestor of the Mohi-tori * of 
Uda. Shiki the younger, whose personal name was Kuro-haya, 
was made Agata-nushi of Shiki. Moreover, he appointed a 
man called Tsune to be Miyakko of the Land of Katsuraki. 
The Yata-garasu was also included in the ranks of those who 
received rewards. His descendants are the Agata-nushi of 
Katsurano and the Tonomori? Be. 

4th year, Spring, 2nd month, 23rd day. The Emperor issued 
the following decree :—‘‘ The spirits of our Imperial ancestors 
reflecting their radiance down from Heaven, illuminate and 
assist us. All our enemies have now been subdued, and there 
is peace within the seas. We ought to take advantage of this 
to perform sacrifice to the Heavenly Deities, and therewith 
develop filial duty.” 

He accordingly established spirit-terraces amongst the Tom! 
hills, which were called Kami-tsu-wono no Kaki-hara and 
Shimo-tsu-wono no Kaki-hara.‘ There he worshipped his 
Imperial ancestors, the Heavenly Deities.* 

3Ist year, Summer, 4th month, ist day. The Imperial 
palanquin * made a circuit, in the course of which the Emperor 
ascended the Hill Waki Kamu no Hotsuma. Here, having 
viewed the shape of the land on all sides, he said :—‘‘ Oh! 
what a beautiful country we have become possessed of! 
Though a blessed land of inner-tree-fibre,’ yet it resembles a 
dragon-fly licking its hinder parts.” From this it first received 
the name of Akitsu-shima.* 

" Ruler of district. 

2 The Mohi-tori, afterwards mondori or mondo, were originally the 
officials charged with the water supply of the Palace. The designation 
Mondo no Kami remaincd until quite recent times. 

* Tonomori, guardian of a palace or shrine. 

4 These names mean respectively the Persimmon plain of Upper Little- 
moor and the Persimmon plain of Lower Little-moor. The “ spirit terraces” 
(a Chinese phrase) seems meant for the plots of ground consecrated for 
Shinto worship. See above, p. 81. 

§ The union of the offices of priest and king is to be noted all through this 
narrative. 

* It is considered respectful to speak of the Imperial car or palanquin 
when the Emperor himself is meant. 

7 The inner-tree-fibre is the inner bark of the paper mulberry, used for 
weaving into cloth. It is here an ornamental epithet. 

* The real meaning of Aki-tsu-shima is the “region of harvests.” See 


Jimmu. 135 


Of old, Izanagi no Mikoto, in naming this country, said :— 
“Yamato is the Land of Ura-yasu:' it is the Land of Hoso- 


hoko no Chi-taru :? it is the Land of Shiwa-Kami-Ho-tsu-ma.” * 


Afterwards Oho-namuchi no Oho-kami named it the Land 
of Tama-gaki no Uchi-tsu-kuni.‘ 
Finally, when Nigi-haya-hi no Mikoto soared across the 


Great Void in a Heaven-rock-boat, he espied this region and - 


descended upon it. Therefore he gave it a name and called it 
SOra-mitsu-Yamato.* 


42nd year, Spring, ist month, 3rd day. He appointed Prince 
Kami-nunagaha-mimi no Mikoto Prince Imperial. 
_ 76th year, Spring, 3rd month, rrth day. The Emperor died 
In the palace of Kashiha-bara. His age was then 127.6 The 
following year, Autumn, the 12th day of the gth month, he was 
buried in the Misasagi ‘ N.E. of Mount Unebi. 


above, p. 13. It has nothing to do with akitsu, the dragon-fly. Thrs insect 

May often be seen with its tail touching its mouth, so that its body forms a 
ng. The appearance of the province of Yamato, which is a plain sur- 
rouxaded by a ring of mountains, suggested the simile in the text. Later 
S を cians have converted this into a comparison of Japan to a dragon-fly 
Wity outstretched wings. 
Bay-easy. Explained to mean “ which has peace within its coasts.” 
Slender-spears-thousand-good. ‘“ Well supplied with weapons,” say the 
CO© wx mentators. 

Rock-ring-upper-pre-eminent-true (land). 

Jewel-fence-within-land. 

Sky-saw-Yamato. But Sora-mitsu really means “that fills the sky,” i.e. 
thar reaches to the farthest horizon. These names are merely poetical 
MN-entions. They were never in actual use. 

* The “ Kojiki” makes him 137. 
7 The Misasagi are still to be seen in large numbers in Japan, especially 
the Gokinai or five metropolitan provinces. They are particularly 
RUmerous in Kahachi and Yamato. 
In the most ancient times, say the Japanese antiquarians, the Misasagi or 
tombs of the Mikados were simple mounds. At some unknown period, 


2 
oe 


im 





Misasagi, side view. 


however, perhaps a few centuries before the Christian epoch, a highly 
specialized form of tumulus came into use for this purpose, and continued 
for several hundreds of years without much change. It consists of two 


III. 35. 


B.C. 616 


B.C. 58! 


136 NIHoncI. 


mounds, one having a circular, the other a triangular, base, merging into 
each other after the manner shown in the illustration, the whole being 
surrounded by a moat, or sometimes by two concentric moats with a narrow 
strip of land between. The interment took place n the circular mound, the 
other probably serving as a platform on which were performed the rites in 
honour of the deceased. Seen from the side the appearance is that of a 
saddle-hill, the circular mound being somewhat higher than the other. 
There are sometimes two smaller mounds at the base of the larger ones, 
filling up the angle where they meet. The slope of the tumulus is not 














Ne ーー - プ 


Ground plan of Misasagi. 





regular, but is broken up by terraces, on which are placed in rows, a few 
inches apart, curious cylinders made of baked clay shaped in a mould, and 
measuring from 1 to 2 fcet in height, and from 6 to 14 inches in diameter. 
They are buried in the earth, their upper rims being just level with the 
surface. 

In some, perhaps in most cases, the Misasagi contains a large vault of 
great unhewn stones without mortar. The walls of the vault converge 


IV. 2. 


BOOK IV. 
THE EMPEROR KAMI-NUNAGAHA-MIMI. 
(SUIZEI TENNO.) 


THE Emperor Kami-Nunagaha-mimi was the third child of the 
Emperor Kami-Yamato-Ihare-biko Hohodemi. His mother’s 
name was Hime-tatara-Isuzu no Mikoto, the eldest daughter of 
Koto-shiro-nushi no Kami. 

This Emperor was of distinguished manners and appearance. 
As a child he possessed the vigour of manhood ; when he grew 
to manhood, his form was gigantic. He excelled in warlike 
accomplishments, and his will was resolute in the extreme. 

When he reached the age of forty-eight, the Emperor Kami- 
Yamato-Ihare-biko died. Now Kama-Nunagaha-mimi no 
Mikoto’s disposition was profoundly filial, and his grief and 
longing knew no bounds. He made the funeral ceremonies 
his especial care. 

His elder half-brother,* Tagishi-mimi no :Mikoto, was now 
advanced in years, and had a long experience of matters of 


1 This book contains the reigns of eight emperors, and covers a period of 
483 years, giving an avcrage of over sixty years for each reign. This is far 
too much for real history, especially when we consider the ages to which 
these sovereigns are said to have reached. Késhé lived to the age of 114, 
Kéan to 137, and so on. Most of it is not even legendary. The account of 
the period previous to the accession of Suizei seems to contain a genuine 
ancient tradition, but the rest is plainly fictitious and the invention of some 
one imbued with Chinese ideas. 

Kami means upper or lord; Nunagaha is the name of a river; mimi 
means august body. 

Suizei means quiet, tranquil. 

? The word employed indicates that the mother of this prince was not of 
full rank, but there is no such stigma as is implied by our word “ bastard.” 

* As he was present with his younger brother at a council held by the 
Emperor Jimmu before starting on his expedition to the East, B.C. 667, we 


_SUIZEI. . 139 


state. Therefore he was again charged with the conduct of 
affairs, and the Emperor treated him as an intimate friend. This 
prince, however, was of a perverse disposition, and his natural 
bent was opposed to justice. During the period of sincere 
seclusion’ his authority at last became independent, and con- 
cealing his malicious purposes, he plotted the destruction of 
his two younger brothers. . 

Now in the year Tsuchinoto U of the cycle, Winter, the 
Irth month, Kami-Nunagaha-mimi no Mikoto and his elder 
brother Kami-Ya-wi-mimi no Mikoto learnt privately his 
intentions and effectively prevented him. When the business 
of the misasagi was ended, they caused Yumi Be no Waka- 
hiko to make a bow, and Yamato no Kanuchi? Ama-tsu-ma- 
ura* to make a true-deer arrow-point, and the Ya‘ Be to 
prepare arrows. When the bow and arrows were ready, 
Kami-Nunagaha-mimi no Mikoto wished therewith to shoot 
to death Tagishi-mimi no Mikoto, who happened just then to 
bein a great muro at Kataoka, lying alone on a great couch. 
Then Kami-Nunagaha-mimi no Mikoto spake to Kami-Ya-wi 


May suppose that he was at that time twenty years of age at least. We are 

how in B.C. 585, so that he must have been over Ioo. 

"i.e. of mourning. 

* Yumi-be is the Be of bow-makers; Kanuchi, smith. 

) Ama-tsu-ma-ura. This name is obviously identical with that of the 
smith-god, Ama-tsu-mara, mentioned in the “ Kojiki” (see Ch. K., p. 55), upon 
which Chamberlain remarks, “ Obvius hujus nominis sensus foret ‘ Czlestis 
Penis.’” -Ma-ura means literally true-heart, or inwards, and hence came to 
be used as a decent term for penis, corresponding somewhat to our word 
“nakedness.” In modern times it is a very vulgar word. This is Hirata’s 
view. Another derivation connects it with Mara, the Indian God of lust, 
sin, and death. 

If Ama-tsu-ma-ura or mara stood alone, we might be disposed with 
Motowori to pass it by as a proper name of doubtful derivation. But Hirata 

(“Koshiden ” v. 48) quotes from old books three other names of deities which 
contain this element, viz. Oho (great) mara no Mikoto, Ama-tsu-aka (red) 
mara no Mikoto and Ama-teru (shining) mara take-wo (brave male) no 
Mikoto. He thinks it sufficient to say that as these are the names of Gods, 
a phallic interpretation is inadmissible, but in this European scholars will 
hardly agree with him. There is a Mara no Sukune in the Japanese 
peerage of the ninth century, known as the Seishiroku. See Index— 
Phallic worship. 

4 Ya, arrow. 


IV. 4。 


B.C. 581. 


B.C. §80. 


140 NIHONGI. 


no Mikoto, saying :—‘‘ The right time has now arrived. In 
words, secrecy is to be prized: in deeds, caution is advisable. 
Therefore, we have never had any partner in our conspiracy, and 
the enterprise of to-day is to be carried out by thee and me alone. 
I will first open the door of the muro. Do thou then shoot 
him.”’ They accordingly went forward and entered in together. 

Kami-Nunagaha-mimi no Mikoto pushed open the door, 
while Kami-Ya-wi-mimi no Mikoto’s arms and legs trembled 
so that he was unable to let fly the arrow. Then Kami- 
Nunagaha-mimi no Mikoto snatched the bow and arrows which 
his elder brother held and shot Tagishi-mimi no Mikoto. 
The first shot struck him on the breast, the second on the 
back, and so at length he killed him. Hereupon Kami-Ya-wi- 
mimi no Mikoto was troubled and submitted himself, yielding 
the sovereignty to Kami-Nunagaha-mimi no Mikoto, saying :— 
71 am thy elder brother... But I am timid and weak, and 
unfit for effective action. On the present occasion thou hast 
specially displayed divine valour, and hast thyself put to death 
our chief enemy. Is it not expedient that thou shouldst 
illuminate the Celestial station * and take over the functions of 
our Imperial ancestors? I will be thy assistant and will 
attend to the worship of the Gods of Heaven and Earth.” He 
was the first ancestor of the Oho no Omi. 

Ist year, Spring, Ist month, 8th day. Kami-Nunagaha-mimi 
no Mikoto assumed the rank of Emperor. He made his 
capital at Katsuraki. It was called the palace* of Takaoka. 
He honoured the Empress by granting her the title of Kwo- 
dai-go or Grand Empress.‘ This was the year Kanoye Tatsu 
of the cycle. 

2nd year, Spring, 1st month. Isuzu-yori-bime was appointed 
Empress. | 

One writing says :—‘‘ Kaha-mata-bime, daughter of the 
Agata-nushi of Shiki.” 


1 In this and other passages of the “ Nihongi,” there is a sort of recog- 
nition of a right of primogeniture, but cases are numerous where the eldest 
son is ignored or set aside without very strong reason in favour of a 
brother, widow, or younger son of the deceased sovereign. 

2 i.e. the rank of Emperor. 
3 Capital and palace are interchangeable terms in this narrative. 
* Equivalent to Empress Dowager. This is a Chinese title. 


、ANNEI. iA! 


One writing says :—“ Itori-hime, daughter of Ohohimoro, 
Agata-nushi of Kasuga.” 

She was the Emperor’s aunt. The Empress bore a son, the 
Emperor Shiki-tsu-hiko-tama-demi. 

4th year, Summer, 4th month. Kami-Ya-wi-mimi no Mikoto 
died, and was buried on the Northern side of Mount Unebi. 

25th year, Spring, 1st month, 7th day. The Imperial Prince 
Shiki-tsu-hiko-tama-demi no Mikoto was made heir to the 
Imperial throne. 

33rd year, Summer, 5th month. The Emperor took ill, and 
on the roth day of the same month, he died, at the age of 
eighty-four. 


THE EMPEROR SHIKI-=TSU-HIKO-TAMA-DEMI. 


(ANNE) TENNO.) 


The Emperor Shiki-tsu-hiko-tama-demi was the eldest child 
of the Emperor Kami-Nunagaha-mimi. His mother’s name 
was Isuzu-yori-bime no Mikoto, the younger daughter of 
Koto-shiro-nushi no Kami. This Emperor had been made 
Prince Imperial in the 25th year of the Emperor Kami- 
Nunagaha-mimi. He was then twenty-one’ years of age. In 
the 5th month, Summer, of the 33rd year of his reign, the 
Emperor Kami-Nunagaha-mimi died. In the 7th month of 
that year, on the 3rd day of the month, the Prince Imperial 
assumed the Imperial Dignity. 

Ist year,” Winter, roth month, 11th day. The Emperor 
Kami-Nunagaha-mimi was buried in the Misasagi on Tsukida 
Hill in Yamato. 


The Emperor honoured the Empress with the title of Kwo- 
dai-gO. 


) Annei means peace. 

* The editor of the Shukai edition alters this to eleven, in order to agree 
with other passages. But when the whole chronology is utterly fanciful, 
there is no use attempting to make it consistent. 

3 For purposes of chronology, these reigns begin with the next year 
following the previous Emperor’s death. The first year of Annei's reign is 
therefore B.C. 548, although his predecessor died B.C. 549. 


— の 


B.C. 547* 


B.C. 546. 
IV. 6. 


B.C. 538. 


B。C。 51 1。 


IV. 7. 


142 NIHONGI. 


This was the year Midzunoto Ushi of the cycle. 

2nd year. The capital was removed to Katashiho. It was 
called the Palace of Ukiana. 

3rd year, Spring, rst month, 5th day. Nuna-soko-naka-tsu 
hime no Mikoto was appointed Empress. 

Others call her Nuna-so hime. 

One writing says :—‘‘ Kaha-tsu hime, daughter of Haye, 
Agata-nushi of Shiki.” 

One writing says :—‘‘ Daughter of Ohoma no Sukune.”’ ' 

Before this, his consort had given birth to two Imperial 
princes. The first was called Ikishi-mimi no Mikoto, the 
second, the Emperor Oho- Yamato-hiko-suki-tomo. 

One version says :—‘‘ She bore three princes, the first of 
whom was called Toko-tsu-hiko-iro-ne; the second, the 
Emperor Oho-Yamato-hiko-suki-tomo; and the third, 
Shiki-tsu-hiko no Mikoto.” 

11th year, rst month, rst day. Oho-Yamato-hiko-suki-tomo 
no Mikoto was made Prince Imperial. His younger brother, 
Shiki-tsu-hiko no Mikoto was the first ancestor of the Wi-tsu- 
kahi no Muraji. 

38th year, Winter, 11th month, 6th day. The Emperor died 
at the age of 57.° 


THE EMPEROR OHO-YAMATO-HIKO-SUKI-TOMO. 
(/7O だ び * TENNO.) 


The Emperor Oho-Yamato-hiko-suki-tomo was the second 
child of the Emperor Shiki-tsu-hiko-tama-demi. His mother’s 
name was Nuna-soko-naka-tsu-hime, grandchild of Koto-shiro- 
nushi no Kami, and daughter of the Prince‘ of Kamo. He was 
made Prince Imperial in the 11th year, Spring, the Ist month 


1 A title, derived by Yamada from Sukuna, small, and e or ye, elder 
brother. 

2 The “ Kojiki” makes him 49. 

3 Admirable virtue. . . 

‘ Prince is here =f, a lower rank than & 子 or Imperial Prince. 


IV. 9. 
B.C. 47 5・ 


B.C. 447. 


Bc. 408. 


144 NIHONGI. 


THE EMPEROR MI-MATSU-HIKO-KAYESHINE. 
(KOSHO' TENNO.) 


The Emperor Mi-matsu-hiko-Kayeshine was the eldest son 
of the Emperor Oho-Yamato-hiko-suki-tomo. The name of 
the Empress, his mother, was Ama-toyo-tsu-hime no Mikoto. 
She was the daughter of Ikishi-mimi no Mikoto. 

The Emperor had been made Prince Imperial in Spring, the 
second month of the 22nd year of the reign of the Emperor Oho- 
Yamato-hiko-suki-tomo. The Emperor Oho-Yamato-hiko- 
suki-tomo died in autumn, the ninth month of the 34th year of 
his reign. ‘On the 13th day of the roth month of the following 
year, the Emperor Oho-Yamato-hiko-suki-tomo was buried in 
the Misasagi over the Masago Valley to the south of Mount 
Unebi. 

Ist year, Spring, rst month, gth day. The Prince Imperial 
assumed the Imperial Dignity. 

Summer, 4th month, 5th day. The Empress was honoured 
with the title of Grand Empress.’ 

7th month. The capital was removed to Wakigami.’ It 
was called the Palace of Ikegokoro. This year was the year 
Hinoye Tora of the cycle. 

・ 2gth year, Spring, 1st month, 3rd day. Yoso-tarashi-hime 
was appointed Empress. 
One version says:—‘‘ Nunaki-tsu hime, daughter of 
Haye, Agata-nushi of Shiki.” 
One version has :—‘‘ Oho-wi-hime, daughter of Toyo- 
aki-sata-wo of the Land of Yamato.” 

The Empress gave birth to Ama-tarashi-hiko-kuni-oshi-bito . 
no Mikoto, and to the Emperor Yamato-tarashi-hiko-kuni-oshi- 
bito. 

68th year, Spring, rst month, 14th day. Yamato-tarashi- 
hiko-kuni-oshi-bito no Mikoto was made Prince Imperial. He 


' Filial piety manifested. * Kwo-dai- 0。 
3 In Yamato. 


KOAN。 . 145 
was twenty years of age. Ama-tarashi-hiko-kuni-oshi-bito no 
Mikoto was the first ancestor of the Wani no Omi. 

83rd year, Autumn, 8th month, 5th day. The Emperor 
died. 


THE EMPEROR YAMATO-TARASHI-HIKO-KUNI-OSHI-BITO. 
(KOAN' TENNO.) 


The Emperor Yamato-tarashi-hiko-kuni-oshi-bito was the 

Second child of the Emperor Mi-matsu-hiko-kayeshine. His 
Mother’s name was Yoso-tarashi-hime. She was the younger 
Sister of Okitsu Yoso, the ancestor of the Ohari no * Muraji. 

The Emperor was made Prince Imperial in Spring, the 1st 
MOmth of the 68th year of the reign of the Emperor Mi-matsu- 
hiko-kayeshine. The Emperor Mi-matsu- hiko-kayeshine died 
in Autumn, the 8th month of the 83rd year of his reign. 

ESt year, Spring, ist month, 7th day. The Prince Imperial 
asSumed the Imperial Dignity. 

Autumn, 8th month, 1st day. The Empress was honoured 
with the title of Grand Empress. 
1Suchi no to Ushi of the cycle. 

2nd year, Winter, roth month. The capital was removed to 
Muro. It was called the Palace of Akitsushima. 
26th year, Spring, 2nd month, r4th day. 
appointed his niece,* Oshi-bime, Empress. 
One version has:—‘‘ Naga-hime, daughter of Haye, 
Agata-nushi of Shiki.” - 
One version has :—“ Isaka-hime, daughter of Isaka-hiko, 
Agata-nushi of Tohochi.” 

The Empress was the mother of the Emperor Oho- Yamato- 
neko-hiko-futo-ni. 

38th year, Autumn, 8th month, 14th day. The Emperor Mi- 
matsu-hiko-kayeshine was buried in the Misasagi on Mount 
Hakata in Wakigami. 

76th year, Spring, Ist month, 5th day. 


The Emperor 


Oho-Yamato-neko- 


3 Or Owari. 3 A brothers daughter. 


L 


1 Filial piety-peace. 


B.C. 393. 


. 392. 


This year was the year — 


B.C. 391. 


。 367。 


・355・ 


IV. 
B.C. 


H.C. 291. 


B.C. 290. 


IV. 12. 
B.C. 289. 


146 NIHONGI. 


hiko-futo-ni no Mikoto was made Prince Imperial. He was 
then twenty-six years of age. 


1o2znd year, Spring, Ist month, oth day. The Emperor 
died. 


THE EMPEROR OHO-YAMATO-NEKO'-HIKO-FUTO-NI. 
(KORE? TENNO.) 


The Emperor Oho- Yamato-neko-hiko-futo-ni was the eldest 
child of the Emperor Yamato-tarashi-hiko-kuni-oshi-bito. His 
mother’s name was Oshi-bime. He had been appointed Prince 
Imperial in Spring, the rst month of the 76th year of the reign 
of the Emperor Yamato-tarashi-hiko-kuni-oshi-bito. In Spring, 
the Ist month of the 102nd year of his reign, the Emperor 
Yamato-tarashi-hiko-kuni-oshi-bito died. In Autumn; the gth 
month, 13th day, the Emperor Yamato-tarashi-hiko-kuni-oshi- 
bito was buried in the Misasagi on Tamade Hill. 

Winter, 12th month, 4th day. The Prince Imperial removed 
the capital to Kuroda.? It was called the Palace of Ihodo. 

Ist year, Spring, Ist month, 12th day. The Prince Imperial 
assumed the Imperial Dignity. He honoured the Empress 
with the title of Grand Empress. This year was the year 
Kanoto Hitsuji of the cycle. 

2nd year, Spring, 2nd month, 11th day. Hoso-bime no Mi- 
koto was appointed Empress. 

One version has :—‘‘ Kasuga no Chichi-haya-yamaka- 
hime.” 

One version has :—‘‘ Mashita-bime, daughter of Toso, 
Agata-nushi of Tohochi.” 

The Empress was the mother of the Emperor Oho-Yamato- 
neko-hiko-kuni-kuru. A concubine named Yamato no kuni-ka- 
hime [a/so called Haye-irone|] was the mother of Yamato-to-to- 


1 Several of the Emperors’ names have the element Yamato-neko (neko 
is a honorific), and one Emperor styles himself Yamato-neko in an edict, 
although this was not his name. It may be suspected that Yamato-neko was 
at one time a general title for the sovereigns of Japan. 

3 Filial piety-spirit. 3 In Yamato. 


B.C. 208. 


IV. 14. 


148 NIHONGI. 


7th year, Spring, 2nd month, 2nd day. Uchi-shiko-me no 
Mikoto was appointed Empress. She had three children, two 
boys and one girl. The name of the eldest was Oho-hiko no 
Mikoto; of the second, the Emperor Waka-Yamato-neko-hiko 
Oho-hihi; and of the third, Yamato-toto-hime no Mikoto. 
One version has:—‘‘ The Emperor’s brother by the 
mother’s side was Sukuna-biko-wo-kokoro' no Mikoto.” 
- A concubine named Ika-shiko-me no Mikoto was the mother 
of Hiko-futo-woshi-makoto no Mikoto. The next concubine, 


, named Hani-yasu-hime, daughter of Awotama of Kahachi, was 


IV. 15. 


B.C. 193. 


B.C, 158. 


the mother of Take-hani-yasu no Mikoto. 

The elder brother Oho-hiko no Mikoto was the first ancestor 
of the Abe no Omi, the Kashihade? no Om, the Ahe no Omi, 
the Sasaki-yama no Kimi, the Tsukushi no Miyakko, the Koshi 
no Miyakko and the Iga no Omi, in all seven families. 

Hiko-futo-woshi-makoto no Mikoto was the grandfather of 
Takechi no Sukune. 

22nd year, Spring, 1st month, 14th day. Waka-Yamato- 
neko-hiko-oho-hihi no Mikoto was made Prince Imperial. He 
was sixteen years of age. 

57th year, Autumn, 9th month, 2nd day. The Emperor 
died. 


THE EMPEROR WAKA-YAMATO-NEKO-HIKO-OHO-HIHI. 
(KAIKWA*® TENNO.) 


The Emperor Waka-Yamato-neko-hiko-oho-hihi was the 
second child of the Emperor Oho- Yamato-neko-hiko-kuni-kuru. 
His mother’s name was Uchi-shikome, the ancestor of the 
Hodzumi no Omi, and younger sister of Uchi-shiko-wo no 
Mikoto. 

The Emperor had been created Prince Imperial in Spring, 
the rst month of the 22nd year of the reign of the Emperor 
Oho-Yamato-neko-hiko-kuni-kuru. He was then sixteen years 
of age. | vee 


1 Small-prince. manly-heart. 2 This word means steward. 
3 Civilization. 


KAIKWA. 149 


The Emperor Oho-Yamato-neko-hiko-kuni-kuru died in 
Autumn, the 9th month of the 57th year of his reign. 

In Winter, the rrth month, 12th day, the Prince Imperial 
assumed the Imperial Dignity. 

Ist year, Spring, Ist month, 4th day. The Empress was 
honoured with the title of Grand Empress. 

Winter, roth month, 13th day. The capital was removed to 
Kasuga. It was called the Palace of Isa-kaha. This year 
Was the year Kinoye Saru of the cycle. 

5th year, Spring, 2nd month, 6th day. The Emperor Oho- 
tamato-neko-hiko-kuni-kuru was buried in the Waeasagi on the 
Sland of Tsurugi-ike.' 

6th year, Spring, rst month, r4th day. Ika-shiko-me no 
7 た oto was appointed Empress. [She was his father’s concu- 
Cine _] The Empress was the mother of the Emperor Mimaki- 
Iri- Fy iko-i-niye. | 
“Ihe Emperor had previously taken to himself as concubine 
Tamrniha no Takano-hime. She was’ the mother of Hiko-yu- 
mt&ssumi no Mikoto. [Also called Hiko-komosuno Mtkoto.| There 
W&S a subordinate concubine named Oke-tsu-hime, younger 
siSter of Oke-tsu no Mikoto, the ancestor of the Wani no Omi, 
S™e was the mother of Prince * Hiko-imasu. 
28th year, Spring, 1st month, 5th day. Mimaki-iri-hiko no 
Miikoto was created Prince Imperial. He was nineteen years 
of age. 

both year, Summer, 4th month, 9th day. The Emperor 
died. 

Winter, roth month, 3rd day. He was buried in the Saka- 
moto Misasagi at Isa-kaha in Kasuga. いり 

One version has : 一 "he Misasagi of Saka no kami.“ 

His age was then 115. 


1 Ike means a pond or artificial lake. 

* Where Prince stands alone without the word Imperial before or after it, 
it represents the Chinese character “—, which in the “ Nihongi” is applied 
sometimes to the kings or princes of Corea, but more usualy to Japanese 
princes who did not belong to the family of the reigning sovereign. 

> It is difficult to say whether Saka-moto and Saka no kami are proper 
names or merely descriptions. They mean respectively the “bottom of the 
acclivity” and the “top of the acclivity.” 


-~ 


ood 


ot 


mse 


B.C. 97. 


BOOK V. 


THE EMPEROR MIMAKI-IRI-BIKO-I-NIYE. 
(SUJIN* TENNO.) 


THE Emperor Mimaki-iri-biko-i-niye was the second child of 
the Emperor Waka-yamato-neko-hiko-oho-hi-hi. His mother’s 
name was Ika-shiko-me, daughter of Oho-he-so-ki no Mikoto, 
the ancestor of the Mononobe House.? 

The Emperor was created Prince Imperial at the age of 
nineteen. He was of a quick intelligence, and in his boyhood 
was fond of manly devices. When he grew up to manhood, he 
was of wide culture and circumspect in his behaviour. He 
honoured profoundly the Gods of Heaven and Earth. His 
mind was constantly directed to the management of the 
Celestial Institution.’ 

The Emperor Waka-yamato-neko-hiko-oho-hihi died in 
Summer, the 4th month of the 6oth year of his reign. 

Ist year, Spring, Ist month, 13th day. The Prince Imperial 
assumed the Imperial Dignity. He honoured the Empress 
with the title of Grand Empress. 

2nd month, 16th day. Mimaki-hime was appointed Em- 
press. Before this she had given birth to the Emperor Iku- 
me-iri-hiko-i-sachi, Kuni-kata-hime no Mikoto, Chichi-tsuku 
Yamato-himeno Mikoto, Yamato-hiko no Mikoto, and lka-tsuru- 


. hiko no Mikoto. By a concubine, Tohotsu Ayume ma-kuwashi- 


hime, daughter of Araka, the Tohe of the Land of Kii, he 
had Toyo-suki-iri-hiko no Mikoto, and a subordinate con- 
cubine named Ohari no Oho-ama. 
One version has : 一 " Ya-saka-furu-ama-irohe, daughter of 
Oho-umi no-Sukune.” 


1 SMjin means “honouring the Gods.” 2 In Japanese Uji. 
3 The sovereignty. 


SUJIN. ISI 


bore to him Ya-saka-iri-hiko no Mikoto, Nunaki-iri-bime no 
Mikoto, and Toho-chi-ni-iri-bime no Mikoto. 

This year was the year Kinoye Saru of the cycle. 

3rd year, Autumn, gth month. The capital was removed to 
Shiki. It was called the Palace of Midzu-gaki. 

4th year, Winter, roth month, 13th day. The Emperor 
issued a decree, saying:—-‘‘ When our Imperial ancestors 
gloriously assumed the Supreme Rank, was it for the benefit of 
themselves alone? It was doubtless in order that they 
Might thereby shepherd men and spirits,' and regulate the 
Empire. Therefore it was that from generation to generation 
they were able to extend their unfathomable merit, and in their 
day to spread abroad their perfect virtue. 

We, having now received at their hands the mighty inheri- 
tance, lovingly nourish our good subjects. In so doing, let us 
follow obediently in the footsteps of our Imperial ancestors, 
and long preserve the unbounded felicity. And ye too, Our 
Ministers and functionaries, should you not co-operate with all 
loyalty in giving peace to the Empire ?’’? 

5th year. There was much pestilence throughout the 
country, and more than one half the people died. 

6th year. The people took to vagabondage, and there was 
rebellion, the violence of which was such that by worth alone 
it could not be assuaged.『 

Therefore, rising early in the morning and being full of awe 
until the evening, the Emperor requested punishment’ of the 
Gods of Heaven and Earth. 

Before this the two Gods Ama-terasu no Oho-kami and 
Yamato no Oho-kuni-dama* were worshipped together within 
the Emperor’s Great Hall. He dreaded, however, the power 
of these Gods, and did not feel secure in their dwelling 
- together. Therefore he entrusted Ama-terasu no Oho-kami to 

Toyo-suki-iri-bime no Mikoto to be worshipped at the village 


) The Kana has simply hito, men. 

3 This decree is a mere cento of Chinese phrases. 

3 je.。 by the virtues of the Sovereign commanding the respect and 
obedience of the people. | 

* In accordance with the Chinese notion that national calamities are 
owing to the faults of the Emperor. 

s The numen of the great land of Yamato. 


B.C. 95. 


B.C. 94 


V. 


152 NIHONGI. 


of Kasanuhi in Yamato, where he established the sacred en- 


. Closure of Shiki. Moreover, he entrusted Yamato-oho-kuni- 


dama no Kami to Nunaki-iri-bime no Mikoto to be worshipped. 
But Nunaki-iri-bime no Mikoto was bald and lean, and there- 
fore unfit to perform the rites of worship. | 

7th year, Spring, 2nd month, 15th day. The Emperor 
decreed as follows :—‘‘ Of old our Imperial ancestors greatly 
extended the vast foundation, and under the later Emperors 
the institution became more and more exalted. The royal in- 
fluence spread and flourished. But now that it has devolved upon 
Us, numerous calamities have unexpectedly befallen it. . It is to 
be feared that from the absence of good Governmentin the Court, 
We have incurred the blame of the Gods of Heaven and Earth. 
Would it not be well to commit the matter to the Sacred 
Tortoise ' and thereby ascertain the cause of the calamity ?” 

Accordingly, the Emperor hereupon proceeded to the plain 
of Kami-asachi, where he assembled the 80 myriads of Deities, 
and inquired of them by means of divination. At thistime the 
Gods inspired Yamato-to-to-hi-momoso-hime no Mikoto to say 
as follows :—‘‘ Why is the Emperor grieved at the disordered 
state of the country? If he duly did us reverent worship it 
would assuredly become pacified of itself.”” The Emperor in- 


. quired, saying :—‘‘ What God is it that thus instructs me?” 


The answer was :—‘‘I am the God who dwells within the 
borders of the land of Yamato, and my name is Oho-mono- 
nushi no Kami.” 

Now, having obtained this divine message, the Emperor 
worshipped as he was told, but without effect. Then, having 
bathed and practised abstinence, and purified the interior of 
the Hall, he prayed, saying :—‘‘ Is Our observance of due cere- 
monies towards the Gods not yet complete? This non- 
acceptance iscruel. We pray that We may be further instructed 
in a dream, and the divine favour thereby consummated.” 

That night he had a dream. A man of noble appearance 
stood opposite to him in the door of the hall, and, announcing 
himself as Oho-mono-nushi no Kami, _ said:—‘‘ Let the 


* The ancient Japanese divination was by roasting deer’s shoulder-blades 
and observing the cracks thus caused, not by the shell of a tortoise, which is 
the Chinese practice. 」 


SUJIN. . 153 


Emperor grieve no more for the disorder of the country. This 
is my will. If thou wilt cause me to be worshipped by my 
child, Oho-tata-neko, then will there be peace at once. More- 
over the lands beyond the sea will of their own accord render 
submission.” | 

- Autumn, 8th month, 7th day. Yamato-to-to-kami-asachi- 

hara-ma-guhashi-hime, Oho-mina-kuchi-no Sukune, the an- 
cestor of the Hodzumi no Omi, and the Kimi of Wo-umi in 
Ise had all three the same dream, which they reported to the 
Emperor, saying :—‘‘ Last night we had a dream in which there 
appeared a man of noble aspect, who admonished us, saying :— 
‘Let Oho-tata-neko no Mikoto be appointed master of the 
worship of Oho-mono-nushi-no-oho-kami, and let Ichi-shi no 
Naga-ochi be appointed master of the worship of Yamato no 
Oho-kuni-dama no Kami. Then assuredly the Empire will 
have profound peace.’ ” 

The Emperor, when he learned the words of the dream, was 
more and more delighted in his heart. By a proclamation to 
the Empire he sought for Oho-tata-neko, who was accordingly 
found in the village of Suye, in the district of Chinu,' and sent 
to the Emperor, who forthwith proceeded in person to the plain 
of Kami-asachi, and assembled all the Princes and Ministers, and 
the eighty Be. He then inquired of Oho-tata-neko, saying :- 一 
2 Whose child art thou?’’ He answered and said :—‘‘ My 
father’s name is Oho-mono-nushi no Oho-kami. My mother’s 
name is Ikudama-yori-bime, daughter of Suye-tsu mimi.” 

Also called Kushi-hi-kata-ame-hi-kata, daughter of 
Take-chinu-tsumi. 

The Emperor said :—‘‘ Now we shall be prosperous.” So 
he ascertained by divination that it would be lucky to send Ika- 
shiko-wo to distribute offerings to the Gods. He also divined 
_ that it would be unlucky to take advantage of this opportunity 
to worship other Gods.’ 

11th month, 8th day.* The Emperor took the articles ¢ for 


1 In Idzumi. ? Than the two above mentioned. 

3 The original has cyclical characters which would make it the 56th day of 
the month. I have adopted an emendation which does not make obvious 
nonsense. But where the whole series of dates is fictitious, it is hardly 
worth while noticing minor inaccuracies of this kind. 

* Of pottery. 


B.C. 


154 NIHONGI. 


the worship of the Gods which he ordered Ika-shiko-wo to have 
made by the hands of the eighty Mononobe, and appointed 
Oho-tata-neko Master of the worship of Oho-mono-nushi no 
Oho-kami. Moreover he made Nagaochi Master of the 
worship of Yamato no Oho-kuni-dama no Kami. 

After that, he divined that it would be lucky to worship the 
other Gods. So he took the opportunity of separately wor- 
shipping the assemblage of eighty myriads of Deities. He also 
settled which were to be Heavenly shrines and which Earthly 
shrines, and allotted land and houses for the service of the 
Gods. Thereupon the pestilence first ceased; the country 
at length had peace, the five kinds of grain were produced, and 
the peasantry enjoyed abundance. 

8th year, Summer, 4th month, 6th day. A man of the 
village of Takahashi, named Ikuhi, was appointed Brewer to 
the Great Deity. 

Winter, r2th month, 2oth day. The Emperor caused Oho- 
tata-neko to worship the Great Deity. On this day, Ikuhi, in 
person, presented to the Emperor sacred sake, with a song, as 
follows :— 

This sacred sake 

Is not my sacred sake : 
Tis sacred sake brewed 
By Oho-mono-nushi, 
Of Yamato, 

How long ago! 

How long ago !' 


Having thus sung, they feasted in the Shrine of the God. 
As soon as the feast was over, the various high officials sang as 
follows :— 

The Hall of Miwa 
(Of sweet sake fame), 
Even its morning door 


We would go forth from— 
The door of the Hall of Miwa. 


Hereupon the Emperor sang as follows :— 


' “How long ago” is in Japanese Ikuhisa, an obvious allusion to the 
Brewer’s name, Ikuhi, in short a pun. 


SUJIN. 155 


The Hall of Miwa 
(Of sweet sake fame), 
Even its morning-door 
I would push open— 
The door of the Hall of Miwa.' 


So the door of the Shrine of the God was thrown open, and 
the Emperor proceeded on his way. 
He who was called Oho-tata-neko was the first ancestor of the 
Kimi of Miwa. 
gth year, Spring, 3rd month, 15th day. The Emperor had ac. 8 

3 dream in which a divine person appeared to him and in- 

structed him, saying :—‘‘ Take eight red shields and eight red 

Spears and do worship to the God of Sumi-zaka. Take more- 

2ver eight, black shields and eight black spears and do wor- 

Ship to the God of Oho-zaka.” 

Summer, 4th month, 16th day. In accordance with the in- 
Strtaction he had received in the dream, he worshipped the 
Goes of Sumi-zaka and Oho-zaka.’ 

X oth year, Autumn, 7th month, 24th day. He proclaimed *c. 8 
to the company of Ministers, saying :—‘‘ For the guidance of 
the people, the chief thing is education. Now that I have 
p©X formed due rites to the Gods of Heaven and Earth, all 
calamity has become spent. The distant savages, however, do 
NOt receive our calendar because they are yet unaccustomed to 

the civilizing influences of our rule. We will, therefore, select V. 9. 

some of our company of Ministers and despatch them to the 

four quarters, so that they may cause our Will to be known.” 

gth month, gth day. The Emperor sent Oho-hiko no 

Mikoto to the northern region, he sent Takenu-kaha wake to 

the Eastern Sea,* he sent Kibi‘-tsu-hiko to the Western road, 


' The sentiment of these poems seems to be the same as that of our own 
“We won’t go home till morning.” 

Metre irregular. 

3 However unhistorical all this may be, one thing clearly appears from it, 
viz., that in the early days of Japan the king and high priest were identical. 
Both the civil and religious functions, however, might be equally delegated. 

® In the original T6-kai, whence Tokaido, East-sea-road, the great high- 
way from Kioto to the East and also the provinces lying to each side of 
it. 

* Kibi isthe ancient name for Bizen, Bingo, and Bittchiu, which lhe west of 
Yamato. 


156 NtHONGI. 


he sent Tamba no chi-nushi no Mikoto to Tamba. On this 
occasion he addressed them, saying : 一 “Hf there be any who 
do not receive our instructions, prepare war and smite them.” 
Having said so, he granted them all alike seals and ribbons,' 
and appointed them generals. 

27th day. Oho-hiko no Mikoto arrived at the top of the 
Wani acclivity. Now there was there a maiden who sang as 
follows :— 

One version has :—‘‘ Oho-hiko-no Mikoto arrived at the 
Hira-zaka acclivity, in Yamashiro. Now there was vas by the 
road-side a young woman who sang as follows : 

Ah! Prince Mimaki-iri ! 
Unaware that some are stealthily 
Preparing to cut 


The thread of thine own life, 
Thou amusest thyself like a lady ! 


・ 10, Another version is :— 


Unaware that some are preparing 
To slay thee, 

On the watch 

At the great gate, 

Thou amusest thyself like a lady ! * 


Wondering at this, Oho-hiko inquired of the maiden, saying : 
—‘‘ What are these words that thou sayest?” She answered 
and said :—‘‘ I was saying nothing: I was only singing.” So she 
sang over again the above song, and suddenly disappeared. 
Oho-hiko accordingly returned and reported these circumstances 
to the Emperor. Upon this Yamato-toto-hi momo so bime no 
Mikoto, the Emperor’s aunt by the father’s side, a shrewd and 
intelligent person, who could foresee the future, understood 
what was portended by this song, and told the Emperor that 
it was a sign that Take-hani-yasu-hiko* was about to plot 
treason against him. ‘I have heard,’ she said, “that Ata- 
bime, Take-hani-yasu-hiko’s wife, came secretly and took earth 


1 The seals and ribbons are Chinese, and could not have been used as 
emblems of office in Japan at this time. The word for general is Shogun, 
so familiar at a later period of Japanese History. 

2 The text of this poem is very doubtful. The “ Kojiki” has a third version. 
Prince Mimaki-iri is the Emperor. 

3 A half-brother of the Emperor. He lived in Yamashiro. 


SUJIN. 157 


from Mount Kako' in Yamato, which she wrapped in her 
neckerchief and prayed, saying :—‘ This earth represents the 
Land of Yamato,’ and turned it upside down. By this I know 
that there will be troubles. If thou dost not speedily take 
measures, it will assuredly be too late.” Hereupon he recalled 
all the generals and consulted with them. No long time after, 
Take-hani-yasu-hiko and his wife Ata-bime conspired to revolt, 
and arrived suddenly with an army which they had raised. 
They came each by different roads, the husband by way of 
Yamashiro, the wife by Oho-saka. They intended to join their 
forces and attack the capital, Then the Emperor sent Isaseri- 
hiko no Mikoto to attack the force led by Ata-bime. He 
4ccordingly intercepted it at Oho-saka and put‘it all to a great 
Tout. Ata-bime was killed, and her troops were all slain. 
Afte=rwards he sent Oho-hiko and Hiko-kuni-fuku, the ancestor 
of the Wani no Omi, towards Yamashiro to attack Take-hani- 
yaSu. -Here they took sacred jars and planted them at the top 
of the acclivity of Takasuki in Wani2 Then they advanced 
WL 4h their best troops and ascended Mount Nara and occupied 
it~ Now when the Imperial forces were encamping, they trod 
1e て rel the herbs and trees, whence that mountain was given the 
Ome of Mount Nara.* Then abandoning Mount Nara, they 
や oceeded as far as the River Wakara. Hani-yasu-hiko was 
©ncamped on both sides of the river, and the two armies 
Challenged each other. Therefore the men of that time changed 
the name of the river, and called it the River Idomi,’ which is 
how corrupted into Idzumi. 

Hani-yasu-hiko, standing on the bank of this river, inquired 
of Hiko-kuni-fuku, saying :—‘‘ Why hast thou raised an army 
and come hither?” He answered and said :—‘‘ Thou, in oppo- 
sition to Heaven, and regardless of right, dost intend to over- 
turn the Royal chamber.’ Therefore I have raised a loyal 
army to punish thy revolt. This is the Emperor’s command.” 
Hereupon there was a struggle who should shoot first. Hani- 
yasu-hiko shot first at Hiko-kuni-fuku, but missed him. Then 


1 The same as Mount Kagu above referred to. 

2 i.e. they sacrificed to the Gods before entering on the c campaign. 

* Narasu means to make level. 

? Challenge River. 5 We would say the throne. 


V. 


V. 


If. 


12. 


。13. 


158 NIHONGI. 


Hiko-kuni-fuku aimed at Hani-yasu-hiko, hit him in the breast, 
and killed him. His troops lost courage and retreated. They 
were consequently pursued and driven in rout to the north ot 
the river. More than half had their heads cut off, and of dead 
bodies there was a plentiful overflow. Therefore that place 
was named Hafu-sono.' 

Again the troops fled in fear and their excrements were voided 
on their breeches. So they took off their armour and ran. 
Knowing that they could not escape, they bowed their heads to 
the ground, and said, “Our Lord.” Therefore the men of that 
time called the place where the armour was taken off ‘‘ Ka- 
wara,”? and the place where the breeches were defiled they 
called Kuso-bakama.* It is now called Kusuba, which is a 
corruption of this word. 

Moreover the place where they bowed their heads was called 
A-gimi.‘ 

After tkis Yamato-toto-hi-momo-so-bime no Mikoto became 
the wife of Oho-mono-nushi no Kami. This God, however, 
was never seen in the day-time, but came at night. Yamato- 
toto-hime no Mikoto said to her husband: 一 "As my Lord is 
never seen in the day-time, I am unable to view his august 
countenance distinctly ; I beseech him therefore to delay a while, 
that in the morning I may look upon the majesty of his 
beauty.” The Great God answered and said :—‘‘ What thou 
sayest is clearly right. To-morrow morning I will enter thy toilet- 
case and stay there. I pray thee be not alarmed at my form.” 
Yamato-toto-hime no Mikoto wondered secretly in her heart at 
this. Waiting until daybreak, she looked into her toilet-case. 
There was there a beautiful little snake,’ of the length and thick- 
ness of the cord of a garment. Thereupon she was frightened, 
and uttered an exclamation. The Great God was ashamed, and 
changing suddenly into human form, spake to his wife, and 


! Afureru is “to overflow,” sono means garden. Hafu is more probably for 
hafuri, sacrifice. 

? An old word for “ armour.” » “ Excrement-breeches.” 

* Our Lord. See above. 

* This is one of numerous evidences of serpent-worship in Ancient Japan. 
The interlinear Kana for snake is worochi, where the last syllable is a 
honorific. 


SUJIN. 159 


said :—‘* Thou didst not contain thyself, but hast caused me 
shame: I will in my turn put thee to shame.” So treading 
the Great Void, he ascended to Mount Mimoro. Hereupon 
Yamato-toto-hime no Mikoto looked up and had remorse. 


She flopped down on a seat and with a chopstick stabbed . 


herself in the pudenda so that she died. She was buried at 
Oho-chi. Therefore the men of that time called her tomb the 
Hashi no haka.' This tomb was made by men in the day-time, 
and by Gods at night. It was built of stones carried from 
Mount Oho-saka. Now the people standing close to each other 
Passed the stones from hand to hand, and thus transported 
them from the mountain to the tomb. The men of that time 
Made a song about this, saying :— 


If one passed from hand to hand 
The rocks 

Built up 

On Oho-saka,? 

How hard ’twould be to send them !* 


“Winter, roth month, rst day. The Emperor gave com- 
Mamd to his Ministers, saying :—‘‘ The rebels have now all 
YISSMded themselves to execution and there is peace in the home 
Asstrict.1 But the Savage tribes abroad* continue to be 
tQmnultuous. Let the generals of the four roads now make 
naste to set out.” On the 22nd day, the four generals set out 
On. their journeys simultaneously. 


1 The Chopstick Tomb. 

? The great acclivity. 

3 The tombs of men of rank at this period of Japanese History consisted 
of around mound of earth varying in size according to the station of the 
person interred, and containing a vault of megalithic stones, with an 
entrance gallery similar to those of the Imperial Misasagi, but of much 
smaller size. Many of these are still to be seen in Japan, especially in 
the provinces near Yamato. Of course it is utterly impossible to pass from 
hand to hand stones of the size used in constructing these tombs. 

4 The original is Kinai, more familiarly known as Gokinai, and comprising 
the provinces of Yamato, Yamashiro, Settsu, Kawachi, and Idzumi. 

* Lit. outside the sea. This is a Chinese expression which must not 
be taken too literally. The Ainos may be referred to. But the whole 


passage seems inspired by recollections from Chinese literature, and is 
probably entirely fictitious. 


V. 


14. 


B.C. 87. 


B.C. 86. 


160 NIHONGI. 


rrth year, Summer, 4th month, 28th day. The generals of the 
four roads reported to the Emperor the circumstances of their 
pacification of the savages. This year strange tribes came in 
great numbers and there was tranquillity throughout the land. 

r2th year, Spring, 3rd month, 11th day. The following 
decree was issued.::—‘‘ Ever since we received the Celestial 
Dignity and undertook the guardianship of the ancestral 
shrines, Our light has been subject to obscuration, and Our 
influence has been wanting in placidity. Consequently there 
has been disaccord in the action of the male and female 
principles of nature, heat and cold have mixed their due order, 
epidemic disease has been rife, and calamities have befallen 


. the people. But now in order to be absolved from Our 


offences and to rectify Our errors, we have reverently worshipped 
the Gods of Heaven and Earth. We have also dispensed 
Our instructions and thus pacified the savage tribes, and 
by force of arms have chastised those who refused sub- 
mission. In this way authority has been maintained, while 
below there are no retired people.’ Education’ is widespread ; 
the multitude take delight in their industries ;* strange tribes 
come employing several interpreters ; the countries beyond the 
sea offer allegiance. At this time We think it fit to make anew 
recension of the people, and to acquaint them with grades of 
seniority, and the order of forced labour.” 

Autumn, gth month, 16th day. A census of the people was 
begun and taxes were imposed anew. These are called .the 
men’s bow-end tax and the women’s finger-end tax.‘. Therefore 
the Gods of Heaven and Earth were harmonious. The wind 


1 By “retired people” are probably meant those who have concealed them- 
selves in order to escape from oppression. The phrase occurs in the “Con- 
fucian Analects” (Legge, p. 200), where, however, it is used of a voluntary 
retirement from the world. 

> The “education” is not juvenile education, but the education of the 
people by the good example of the monarch, with, perhaps, an occasional 
discourse from the throne. ° 

3 From “authority” to “ industries” is copied from a Chinese History of 
the Han Dynasty. The whole decree is utterly impossible as a document of. 
Japanese History at this period. It is as Chinese as it can be. 

4 That is, a tax of animals’ skins and game to be paid by the men, and of 
textile fabrics to be levied on women. See Ch. K-, p. 182. | -- - 


SUJIN. 161 


and rain came in their season, the hundred kinds of grain 
formed duly. Families did not become extinct, population was 
sufficient. Profound peace prevailed in the Empire. There- 
fore he received the title of“ The Emperor, the august ‘founder 
of the country.” 

17th year, Autumn, 7th month, rst day. The following 
decree was issued :— 

“Ships are of cardinal importance to the Empire. At 
present the people of the coast, not having ships, suffer 
Rnevously by land-transport. Therefore, let every province be 
caused to have ships built.” 

Winter, roth month. The building of ships was begun. 

48th year, Spring, rst month, roth day. The Emperor gave 
Command to Toyoki no Mikoto and Ikume no Mikoto, say- 
ing :—* Ye, my two children, are alike in Our affection, and We 
know not which of you to make Our successor. Do each of 
you dream, and We will form an augury from your dreams.” 

€reupon the two princes, having received this command, 
Performed their ablutions and prayed. In their sleep each of 
them had a dream. The next dawn the elder brother, Toyoki 
nO Mikoto, reported to the Emperor the story of his dream, 
saying :—‘‘I myself ascended Mount Mimoro, and turning to 
the East, eight times I flourished a spear, and eight times dealt 
blows with a sword.” 

The younger brother, Ikume no Mikoto, reported the story 
of his dream, saying :—‘‘I myself ascended to the summit of 
Mount Mimoro, and stretched a cord to the four quarters with 
Which to drive away the sparrows which fed upon the 
grain.” 

The Emperor compared the dreams, and spake to his two 
sons, saying :—‘“‘ The elder of you turned to the East only, and 
it is therefore meet that he should rule the Eastern Land. But 
the vounger looked down generally over the four quarters, and 
he ought therefore to succeed to Our Dignity.” 

Summer, 4th month, igoth day. Ikume no Mikoto was 
appointed Prince Imperial, and Toyoki no Mikoto was made 
ruler of the Eastern Land. He was the first ancestor of the 
Kimi of Kami-tsuke’ and of the Kimi of Shimotsuke. 


Now Kodzuke. 


M 


B.c. 81. 
V. 16. 


B.C. 50. 


BC. 38. 


V. 17. 


162 NIHONGI. 


60th year, Autumn, 7th month, 14th day. The Emperor 


addressed his ministers, saying :—‘‘ Take-hi-teru no Mikoto 
Another version is Take-hina-tori or Ama-no-hina- 
tor?. 


brought from Heaven the divine treasures and stored them in 
the Temple of the Great God at Idzumo. I wish to see them.” 
Accordingly: Take-moro-sumi, the ancestor of the Yata-be no 
Miyakko, was sent for them 
One writing says :—‘‘ Also called Oho-moro-sumi.” 

that he might lay them before the Emperor. Now at this time 
Idzumo Furune, the ancestor of the Idzumo no Omi, held 
charge of the divine treasures. He-had gone to the Land of 
Tsukushi and did not come to meet him. His younger brother, 
Ihi-iri-ne, accordingly received the Imperial command and 
entrusted them to his younger brother, Umashi-Kara'-hisa and 
his son Uka-tsuku-nu, and so rendered them up to the Emperor. 
Now when Idzumo Furune returned from Tsukushi and heard 
that the divine treasures had been rendered up tothe Court, he 
rebuked his. younger brother Ihi-iri-ne, saying :—‘‘ Thou shouldst 
have waited for some days. What wert thou afraid of that thou 
didst so lightly part with the divine treasures 7 ” On this account 
he still, after years and months had passed, cherished wrath 
against his younger brother and had a mind to slay him. So 
he deceived his younger brother, saying :—‘‘ Of late the mo? 
plant grows plentifully in the Yamiya pool. Pray let us go 
together and see it.” So he followed his elder brother and 
went there. Before this, the elder brother had secretly made 
a wooden sword, in appearance like a real sword, which at this 
time he himself wore. The younger brother was girt with a 
real sword. When they both came to the head of the pool, 
the elder brother said to the younger :—‘ The water of the 
pool is limpid and cool; pray let us both bathe in it.” The 
younger brother agreed to his elder brother’s proposal, and 
they each took off the sword which he wore and laid it on 


1 Note the occurrence of Kara, the name of a Corean Kingdom, in a 
proper name at a time when it was not supposed that Japan had relations 
with Corea. 

2 Defined as “a water plant with round leaves and stems which vary in 
length according to the depth of the water.” It is edible. 


SUJIN. 163 


the bank of the pool. Having bathed in the water, the elder 
brother came first to land, and taking the younger brother’s 


teal sword, girded it on himself. Afterwards the younger . 


brother, surprised, took up his elder brother’s wooden sword, 
but on coming to mutual blows, the younger brother was 
unable to draw the wooden sword. So the elder brother smote 
his younger brother, Ihi-iri-ne, and killed him. Therefore the 
men of that day made a song, saying,— 


The sword girt on 

By the warrior of Idzumo 

(Where many clouds arise ')— 

There is the sheath enwound with creepers, 
But, alas ! there is no blade. 


Hereupon Umashi-Kara-hisa and Uka-tsuku-nu proceeded to 
Court, where they reported this affair in detail. Accordingly, 
Kibi-tsu-hiko and Takenu-kaha-wake were sent to put to death 

mo Furune. Therefore the Omi of Idzumo, in dread of 
this, desisted for a while from the worship of the Great God. 
Nowa man of Higami, in Tamba, named Hika-tohe, made 
4 Fepresentation to the Prince Imperial, Iku-me no Mikoto, 
Saying :—‘* One of my children isa young infant. Yet of his own 
4€Cord he has said this :—‘ These are the Gods worshipped by 
the men of Idzumo—Idzumo of the gem-like water-plant * and 
the sunken stone *—viz. the true-kind-beautiful-august-mirror, 
the pinion-flapping-beautiful-august-God, the bottom-treasure- 
dugust-treasure-master ; the august-spirit-plunged-in-the-water- 
of-the-mountain-stream, the peacefully-wearing (jewels ?)-august- 
deity, the bottom-treasure-august-treasure-master.’* These do 
not seem like the words of a young infant. May they have 
been spoken by divine inspiration ? ” 
Hereupon the Prince Imperial reported to the Emperor, who 
accordingly caused them to be worshipped. 
62nd year, Autumn, 7th month, 2nd day. The following 
edict was issued :— 
‘‘ Agriculture is the great foundation of the Empire. It is 


' See above, p. 54. 

* The mo, above referred to. 

3 Perhaps a precious stone found at the bottom of rivers. 

4 The Shiki says that this is the description of two deities only. 


M 2 


V. 19. 


B.C. 36. 


B.C. 33- 
V. 20. 


164 NIHONGI. 


that upon which the people depend for their subsistence." At 
present the water of Hanida of Sayama in Kahachi is scarce, 
and therefore the peasants of that province are remiss in 
their husbandry. Open up therefore abundance of ponds and 
runnels, and so develop the industry of the people.” 

Winter, roth month. The Yosami pond was made. 

11th month. The Karusaka pond and the Sakahori pond 
were made. 

One version has :—‘‘ These three ponds were made 
when the Emperor dwelt in the Palace of Kuhama.” 

65th year, Autumn, 7th month. The Land of Imna? sent 
Sonaka-cheulchi and offered tribute. Imna is more than 
2000 ri to the north of Tsukushi, from which it is separated by 
the sea. It lies to the south-west of Ké-rin. 

In the 68th year of his reign, Winter, the 12th month, 5th 


‘day, the Emperor died at the age of 120° 


In the following year, Autumn, the 8th month, rrth day, he 
was buried in the Misasagi above the road at Yamanobe. 


1 The above two sentences are copicd word for word from a Chinese 
history. 

2 The traditional Japanese pronunciation of this nameis Mimana. I have 
followed here, as elsewhere, the Corean pronunciation of Corean proper 
names, On any estimate of the length of the ri, the distance given is far 
too great. 

Imna or Mimana is also knowa as Kara, It is a small kingdom lying to 
the S.W. of the River Naktong. 

Kérin, in Japanese Kirin, is another name for Silla (in Japanese Shinra 
or Shiragi). See “ Early Japanese History” in “J.A.S.T.,” p. 43. 

Sonaka-cheulchi looks like a genuine Corean name. 

3 The age given here is inconsistent with other data found in the 
“ Nihongi” itself, and with the “ Kojiki,” which makes him 168 at the time 
of his death. 


BOOK VI. 


THE EMPEROR IKU-ME-IRI-HIKO-I-SACHI. 
(SUININ’: TENNO.) 


Tue Emperor Iku-me-iri-hiko-i-sachi was the third child of the 
Emperor Mimaki-iri-hiko-iniye. The Empress his mother 
Was called Mimaki-hime. She was the daughter of Oho-hiko 
NO Mikoto. The Emperor was born in the Palace of Midzu- 
SgaKiin the 2gth year of the Emperor Mimaki, the 50th year 
of the cycle, Spring, the 1st month, the rst day. From his 
birth he was of a distinguished appearance; when he grew to 
Manhood, he had superior talent and large principles. His 
disposition was to be guided implicitly by truth and to avoid 

Ssimulation. 

The Emperor loved him, and retained him near his own 
Person. At the age of twenty-four,’ in accordance with the 
Prognostic of a dream, he made him Prince Imperial. 

The Emperor Mimaki-iri-hiko-iniye died in Winter, the 12th 
month of the 68th year of his reign. 

Ist year, Spring, 2nd day. The Prince Imperial assumed 
the Imperial Dignity. 

Winter, roth month, rrth day.* The Emperor Mimaki was 
buried in the Misasagi over the road at Yamanobe. 

11th month, znd day. The Empress was granted the 


1 Dispense-benevolence. 
* This does not agree with what precedes. He was born in the 29th year 


of his fathers reign, and made Prince Imperial in the 48th. He would 
therefore be only twenty, and not twenty-four. Note that the Japanese 
always count both the vear of birth and the current year in their calculations 


of age. 
* This does not agree with the date on the previous page. 


B.C. 29. 


VI 。2。 


B.c. 28. 


166 NIHONGI, 


honorary title of Grand Empress. This was the year Midzu- 
noye Tatsu of the cycle. 

2nd year, Spring, 2nd month, gth day. Saho-hime was 
appointed Empress. She gave birth to Homu-tsu-wake no 


‘Mikoto. From his birth the Emperor loved him, and kept him 


near his own person. When he grew to manhood, he could 
not speak. ーー 

Winter, roth month. The capital was removed to Maki- 
muku. It was called the Palace of Tamaki. In this year the 
man of Imna, Sonaka cheulchi,' asked permission to return to 
his country. Therefore gifts were liberally bestowed on him, 
and there were entrusted to him as a present for the King of 
Imna 100 pieces of red silk. But the Silla people waylaid and 
robbed him, and at this time began the enmity between the 
two countries.’ 

One account says:—‘‘In the reign of the Emperor 
Mimaki, there was a man with horns on his forehead * who 
came riding in a ship and anchored in the Bay of Kebi in 
the land of Koshi. Therefore that place was called 
Tsunoga.* He was asked what countryman he was. He 
replied, saying :—‘ I am the son of the King of Great Kara. 
My name is Tsunoga arashito, and I am also called Ushiki 
arishichi kanki.? It having come to my ears that there is 
in the Land of Japan a sage Emperor, I wished to offer 


' Corean pronunciation. The Japanese would be Sonaka shichi. 

* There is probably some historical foundation for this. But the chrono- 
logy must be wrong. According to the Tongkam, Kara (Imna) was not 
formed into a kingdom until A.D. 42, and hostilities between Kara and Silla 
are first mentioned in that work in A.p. gq. They were also at war 
in 97, 115, 116, and 203. See “Early Japanese History” in ‘J.A.S.T.,” 
P・ 44. 

* The ancient Chinese Emperors are so depicted. 

4 Now Tsuruga in Echizen. A derivation from Tsuno-nuka (horn-fore- 
lead) seems intended. 

5 The Chinese characters in the text are probably intended to be read 
with their Japanese pronunciation, and I have accordingly in this instance 
followed the traditional Kana rendering. If the Corean pronunciation were 
followed, we should read Tonoka Arasateung and Usaki ari cheulchi kanki. 
The Shiki says that kanki is a Silla rank equal to the Japanese senior 3rd 
rank. From a passage in Keidai Tenno's reign, ycar 23, it would appear 
that Arashito, or Arasdteung, was the name of some office or dignity. 


SUININ. 167 


him my allegiance and came to Anato.’' Now in that land 
there was a man named Itsutsu-hiko, who spoke to thy 
servant, saying :—‘I am the King of this land, and there 
is no other king but me. Do not thou therefore proceed 
further." But when I observed him closely and saw what 
manner of man he was, I knew surely that he was not a 
king. So I departed again from that place, and not 
knowing the road, anchored at one island and bay after 
another, going round by way of the Northern Sea and 
passing the Land of Idzumo until I arrived here.” 

It so happened that at this time the Emperor died, so 
he was detained and served the Emperor Ikume for three 
years. 

Then the Emperor inquired of Arashito, saying :—‘‘ Dost 
thou wish to return to thy country?” He answered and 
said :—‘‘ I earnestly desire to do so.” The Emperor then 
addressed Arashito, saying :—‘‘ If thou hadst not lost thy 
way, thou wouldst certainly have arrived here sooner—in 
time t® serve the late Emperor. Do thou, therefore, change 
the name of thy country. In future take the august name VI. 4. 
of the Emperor Mimaki and make it the name of thy 
country. So he gave Arashito red silk stuffs and sent him 
back to his native land. This was the reason why the 
name of that country is called Mimana.? Hereupon Ara- 
shito took the red silk which had been given him, and 
stored it in the magazine of his country. The people of 
Silla hearing this, raised an army and proceeding thither 
robbed him of all the red silk. This was the beginning of 
the enmity between these two countries.” 

One writing says:—‘‘ In the beginning, when Tsunoga 
Arashito was still in his own land, he went into the country 
with an ox loaded with implements of husbandry. The 
ox suddenly disappeared, and seeking for it by its tracks, he 
found that the foot-prints ceased in a certain village. 
Now there was here an old man who said:—‘ The ox 
which thou art in search of entered this village, and the 


' Anato, lit. hole-door, is the ancient name of Nagato (long-door) or 
Choshiu. The door is the Strait of Shimonoscki. 
? Imna, according to the Corean pronunciation of the characters. 


VI. 5. 


B.C. 27. 


168 NIHONGI. 


village chiefs said :—‘‘ With the implements which he is 
carrying let us fell the ox. We must surely. prepare to 
slay and eat him. If the owner comes in search of him, 
we shall indemnify him with something.” So they slew 
and ate him. If thou art asked what thing thou desirest 
as the price of the ox, do not ask for treasures, but say 
that thou wishest to have the God worshipped by the 
village. Tell them so.’ Presently the village chiefs came 
and said:—‘ What dost thou desire as the price of thy 
ox?’ And he replied as the old man had instructed him. 
Now the God whom they worshipped was a white stone. 
So they gave the white stone tothe owner of the ox, and 
he accordingly brought it away with him and placed it in 
his bed-chamber. This divine stone became changed into 
a beautiful maiden, upon which Arashito was greatly re- 
joiced, and wished to be united to her. But while he was 
away in another place, the maiden suddenly disappeared. 
Arashito was greatly alarmed, and inquired of his wife, 
saying :—‘ Whither has the maiden gone?’ She replied 
and said :—‘ She. has gone towards the East.’ So he 
went in search of her, and at length, drifting far over the 
sea, he thus arrived in our country. The maiden whom 
he sought came to Naniha, where she became the Deity of 
the Himegoso shrine. Then proceeding to the district ot 
Kusaki, in the Land of Toyo, she afterwards became the 
Deity of the Himegoso shrine. She is worshipped in both 
these places.” . 
3rd year, Spring, 3rd month. The Silla princé, Ama no 
hi-hoko,' arrived. The objects which he brought were—one 
Ha-buto gem, one Ashi-daka gem, one red-stone Ukaka gem, 
one Idzushi short sword, one Idzushi spear, one sun-mirror, 
one Kuma-himorog},” seven thingsin all. These were stored in 
the Land of Tajima,® and made divine things for ever. 


1 This means “ The sun-spear of Heaven,’ and is purely Japanese. It 
cannot be a Corean name. 

> Kuma-himorogi. See above, p. 82. 

3 In the district of Idzu-shi (which I take to be for Idzu-ishi, sacred stone)» 
a name which is suggestive of stone-worship. The ‘‘ Kojiki” mentions eight 
objects, not at all the same, however, and calls them the Eight Great 


B.C. 26, 


VI. 8. 


B.C. 25. 


170 NIHONGI. 


fixed his dwelling-place. Therefore the potters of Kagami 
no hasama,' in the province of Ohomi, are the servants of 
Ama no hi-hoko. Accordingly Ama no hi-hoko took to 
wife Matawo, the daughter of Futomimi, a man of Idzushi 
in Tajima, who bore to him Tajima Morosuke, who was 
the father of Tajima no Hinaraki, who was the father of 
Kiyohiko, who was the father of Tajima-mori.” 
4th year, Autumn, gth month, 23rd day. The Empress's 
elder brother by the mother’s side, Prince Sahohiko, plotted 
treason and tried to endanger the State. Therefore he watched 
for an occasion when the Empress was enjoying her leisure, 
and addressing her, said as follows:—‘‘ Whom dost thou love 
best—thy elder brother or thy husband?” Upon this, the 
Empress, ignorant of his object in making this inquiry, straight- 
way answered and said:—‘‘ I love my elder brother.” Then 
he enticed the Empress, saying:—‘‘ If one serves a man by 
beauty, when the beauty fades, his affection will cease.? There 
are now many beautiful women in the Empire. They will 
come one after another and seek affection. How, then, canst 
thou trust always to thy beauty ? It is my wish, therefore, to 
ascend to the immense felicity and of a certainty to rule over 
the Empire along with thee. So making high our pillows,‘ we 
shall complete a long hundred years. Would not this be 
delightful? I beg thee, therefore, to slay the Emperor for me.”’ 
So he took a dagger, and giving it to the Empress, said :— 
‘‘Gird on this dagger among thy garments, and when the 
Emperor goes to sleep, do thou stab him in the neck, and thus 
kill him.” Upon this the Empress trembled in her heart 
within, and knew not what she should do. But in view of the 
determination of the Prince, her elder brother, she felt that 
remonstrance would be useless. Therefore she took the dagger, 
and having herself nowhere to deposit it, she placed it in her 
garments, intending all the while to remonstrate with her elder 
brother. | 


5th year, Winter, roth month, rst day. The Emperor pro- 


1 Mirror-valley. 3 A Chinese saying. 
3 ji.e. to take possession of the throne. 
4 A Chinese metaphor meaning “in security.” 


SUININ. 171 


ceeded to Kume, where he dwelt in Taka-miya.”' Now the 
Emperor took his noon-day sleep with the Empress’s knees as 
his pillow. Up to this time the Empress had accomplished 
nothing, but thought vainly to herself :—‘‘ This would be the 
time to do that which the Prince, my elder brother, plotted.” 
And she wept tears which fell on the Emperor’s face. The 
Emperor woke up and addressed the Empress, saying :—‘“‘ To- 
day We have had adream. A small brocade-coloured snake 
coiled itself round Our neck and a great rain arose from Saho, 
which coming hither wet Our face. What does this portend ?” 
The Empress thereupon, knowing that she could not concea 
the plot, in fear and awe bowed herself to the earth, and 
informed the Emperor fully of the circumstances of the Prince, 
her elder brother’s, treason. Accordingly she addressed him, 
saving :—‘‘ Thy handmaiden was unable to resist the purpose 
of the Prince, her elder brother, and yet could not be false to 
the gratitude due to the Emperor. If I confessed I destroyed 
the Prince, my elder brother. If I said nothing, I over- 
turned the temples of the earth and of grain,’ so that on 
the one hand there was fear, and on the other there was 
grief. Whether I looked up or down there was lamenta- 
tion, whether I advanced or retired there was weeping and 
walling. Night and day I was disturbed jn mind, and could 
find no way to give information. Only to-day when Your 
Majesty went to sleep with his handmaiden's knee as a pillow, 
she thought—‘ If I were mad enough to accomplish the pur- 
pose of my elder brother, at this very time the deed could be 
done without difficulty.” With this thought still in my mind, 
the tears flowed spontaneously. So I raised my sleeve to wipe 
away the tears, and they overflowed from the sleeve and 
- moistened Your Majesty's face. Therefore the dream of to-day 
must have been an effect of this thing. The small brocade- 
coloured snake is nothing else than the dagger which was given 
me: the great rain which arose suddenly is nothing else than 
thy handmaiden’s tears.′ Then the Emperor addressed the 
Empress, saying :—‘‘ This is not thy crime,” and raising a force 
from the neighbouring district, he commanded Yatsunada, the 


' Taka-miya means high-palace or shrine. 
2 A Chinese expression for the State. 


. 9. 


VI. io. 


172 NIHONGI. 


remote ancestor of the Kimi of Kédzuke, to slay Saho-hiko. 
Now Saho-hiko withstood him with an army, and hastily piling 
up rice-stalks made thereof a castle, which was so solid that it 
could not be breached. Thisis what was called a “‘ rice-castle.”’’ 
A month passed, and yet it did not surrender. Hereupon the 
Empress, grieved at this, said :—‘‘ Even though I am Empress, © 
with what countenance can I preside over the Empire, after 
bringing to ruin the Prince, my elder brother?” Accordingly, 
she took in her arms the Imperial Prince Homutsu wake no 
Mikoto, and entered the rice-castle of the Prince, her elder 
brother. The Emperor increased his army still more, and 
having surrounded the castle on all sides, proclaimed to those 
within it, saying :—‘‘ Send forth quickly the Empress and the 
Imperial Prince.” But they would not send them out. So the 
General Yatsunada set fire to the castle. Then the Empress, 
taking in her bosom the Imperial child, crossed over the castle 
and came out from it. Therewithal she besought the Emperor, 
saying : 一 " The reason why thy handmaiden at first fled into 
her elder brother’s castle was in the hope that her elder brother 
might be absolved from guilt for the sake of her and of her 
child. But now he has not been absolved, and I know that I 
am guilty. Shall I have my hands tied behind my back? There 
is nothing left for me but to strangle myself. But even though 
I, thy handmaiden, die, I cannot bear to forget the favour 
shown me by the Emperor. I pray, therefore, that the 
Empress’s palace, which I had charge of, may be granted to 
fair mates for thee. In the land of Tamba there are five 
ladies, all of virtuous minds, the daughters of the Prince, who is 
Michi no Ushi? of Tamba. 
Prince Michi no Ushi was a grandson of the Emperor 
Waka-Yamato-Neko oho-hi-hi, and son of Prince Hiko- 
imasu. 


' The Japanese word for rice-castle is inaki. It may be doubted whether 
there ever was any such castle as that described here. Artless attempts at 
derivation furnish a considerable portion of the old myths and legends of 
Japan. Inaki is the term used for the Imperial granaries in the provinces, 
and was also applied to their custodians. It therefore became a title of 
nobility which is frequently met with in the later history. 

* Lit. master of the road. 


SUININ, 173 


One version has:—‘‘ Son of Prince Hiko-yu-musubi- 


kuma.” 

Let them be placed in the side courts to complete the number 
of the consort chambers.”’ To this the Emperor agreed.’ Then 
the fire blazed up, and the castle was destroyed. The troops 
all ran away, and Saho-hiko and his younger sister died together 
inside the castle. Thereupon the Emperor commended the 
good service of General Yatsunada, and granted him the name 
of Yamato-hi-muke take-hi-muke-hiko * Yatsunada. | 

7th year, Autumn, 7th month, 7th day. The courtiers repre- 
sented to the Emperor as follows :—‘“‘ In the village of Taima* 
there is a valiant man called Kuyehaya of Taima. He is ot 
great bodily strength, so that he can break horns and straighten 
out hooks. He is always saying to the people : 一 You may 
search the four quarters, but where is there one to compare 
with me in strength? O that I could meet with a man oi 
might, with whom to have a trial of strength, regardless of life 
or death.’ ”’ 

The Emperor, hearing this, proclaimed to his ministers, 
saying :—‘‘ We hear that Kuyehaya of Taima is the champion of 
the Empire. Might there be any one to compare with him ? ” 

One of the ministers came forward and said :—‘“‘ Thy servant 
hears that in the Land of Idzumo there is a valiant man named 
Nomi no Sukune. It is desirable that thou shouldst send for 
him, by way of trial, and match him with Kuyehaya." 

That same day the Emperor sent Nagaochi, the ancestor of 
the Atahe of Yamato, to summon Nomi no Sukune. There- 
upon Nomi no Sukune came from Idzumo, and straightway he 
and Taima no Kuyehaya were made to wrestle together. The 
two men stood opposite to one another. Each raised his foot 
and kicked at the other,‘ when Nomi no Sukune broke with a 
kick the ribs of Kuyehaya and also kicked and broke his loins 
and thus killed him. Therefore the land of Taima no Kuyehaya 
was seized, and was all given to Nomi no Sukune. This was 


But did not act on it till nine years later! 
3 Yamato-sun-facing brave-sun-faciny prince. 
* In Yamato. 
* The wrestling seems to have been of the nature of a Greek mayxpario. 
or the French savate. 


B.C. 23. 
VI. U1. 


VI. 12. 


B.C. 15. 


VI. 13. 


B.C. 7. 


174 NIHONGI. 


the cause why there is in that village a placé called Koshi-ore- 
da, 1.e. the field of the broken loins. 

Nomi no Sukune remained and served the Emperor. 

15th year, Spring, 2nd month, roth day. The five women of 
Tamba were sent for and placed in the side-court. The name 
of the first was Hibasu-hime, of the second Nuba-tani-iri-hime, 
of the third Matonu-hime, ‘of the fourth Azami-ni-iri-hime, and 
of the fifth Takano-hime.' 

Autumn, 8th month, 1st day. Hibasu-hime no Mikoto was 
appointed Empress, and the Empress’s three younger sisters 
were made concubines. Only Takano-hime, on account of the 
ugliness of her form, was sent back to her own country. 
Accordingly in her shame at being sent back, when she came 
to Kadono, she purposely tumbled from the carriage and was 
killed. Therefore that place received the name of Ochi-kuni.? 
The present name, Oto-kuni, is a corruption of this. The 
Empress Hibasu-hime no Mikoto had three sons and two 
daughters. The eldest was called Ini-shiki-iri-hiko no Mikoto, 
the second Oho-tarashi-hiko no Mikoto, the third Oho-nakatsu- 
hime no Mikoto, the fourth Yamato-hime no Mikoto, and the 
fifth Wakaki-ni-in-biko no Mikoto. The concubine Nuba-tani- 
iri-hime gave birth to Nuteshi-wake no Mikoto and Ika-tarashi- 
bime no Mikoto. The next concubine Azami-ni-iri-bime gave 
birth to Ike-haya-wake no Mikoto and Waka-asa-tsu-hime no 
Mikoto. 

23rd year, Autumn, gth month, 2nd day. The Emperor 
addressed his ministers, saying :—‘‘ Prince Homutsu-wake is now 
thirty years of age.” His beard is eight span long, yet he weeps 
like an infant, and never speaks. What can be the reason 
of this ?’’ Sohe caused Commissioners to consider the matter. 

Winter, roth month, 8th day. The Emperor stood before 
the Great Hall, with the Imperial Prince Homutsu-wake in 
attendance on him. Now there was a swan which crossed the 
Great Void, uttering its cry. The Imperial Prince looked up, 


' The “ Kojiki” (wide Ch. K., p. 197) makes only four princesses, and in 
another passage only two. * Fall-country. 

3 The “ Kojiki” makes this Prince born at the time of Saho-hiko's rebellion, 
i.e. in the fifth year of Suinin Tcnno's reign. The “ Nihongi ” is less precise, 
but it is plain from the narrative that he cannot have been thirty at this time. 


SUININ, 175 


and seeing the swan, said :—‘‘ What thing is this?” The 
Emperor, observing that the Imperial Prince had gained his 
speech on seeing the swan, was rejoiced, and commanded his 
courtiers, saying :—‘‘ Which of you will catch this bird and 
present it to me?” Thereupon, Amano Yukaha Tana, the 
ancestor of the Tottori’ no Miyakko, addressed his Majesty, 
saying 一" Thy servant will surely catch it, and present it to 
thee.” So the Emperor declared to Yukaha Tana, saying :—‘ If 
thou present this bird to me, I will certainly reward thee 
liberally.” Now, Yukaha Tana, looking from afar towards the 
quarter whither the swan had flown, followed in search of it to 
Idzumo and there captured it. 
Some say “‘ To the land of Tajima.”’ 

11th month, 2nd day. Yukaha Tana presented the swan to 
the Emperor. Homutsu-wake no Mikoto played with this swan 
and at last learned to speak. Therefore, Yukaha Tana was 
liberally rewarded, and was granted the title of Tottori no Mi- 
yakko.* In consequence there was further established the Be 
of bird-catchers, the Be of bird-feeders,* and the Homu-tsu Be. 

25th year, Spring, 2nd month, 8th day. The Emperor com- 
manded the five Daibu,‘ Takenu Kaha-wake, ancestor of the 
Abe no Omi, Hiko-kuni-fuku,’ ancestor of the Wani no Omi, 
Oho-kashima, ancestor of the Nakatomi no Muraji, Tochine, 
ancestor of the Mononobe no Muraji, and Take-hi, ancestor of 
the Ohotomo no Muraji, saying :—‘* The sagacity of our pre- 
decessor on the throne, the Emperor Mimaki-iri-hiko-iniye, 
was displayed in wisdom: he was reverential, intelligent and 
capable. He was profoundly unassuming, and his disposition 
was to cherish self-abnegation. He adjusted the machinery of 
Government, and did solemn worship to the Gods of Heaven 
and Earth. He practised self-restraint and was watchful as to 


* Tottori for tori-tori, i.e. bird-catcher, is the name of a number of places in 
Japan, notably of the capital of the province of Inaba. 

3 Lord of the bird-catchers. The Chinese character for title is Ht, 
which means properly family name, surname. But, as this instance shows, 
such appellations were primarily official designations. Then they became 
hereditary titles, and in the last place were attenuated into mere surnames. 

3 Tori-kahi-be. |‘ Daibu, great man, is a general term for high officials. 

* Both these men are named in Sujin Tenno's reign, Ioth year, eighty-five 
years before. 


VI, 14 


B.C. 5, 


VI. 1 


。 16. 


176 NIHONGI. 


his personal conduct. Every day he was heedful for that day. 
Thus the weal of the people was sufficient, and the Empire was 
at peace. And now, under Our reign, shall there be any re- 
missness in the worship of the Gods of Heaven and Earth?’’? 
3rd month, roth day. Ama-terasu no Oho-kami was taken 
from Toyo-suki-iri-hime no Mikoto,* and entrusted to Yamato- 
hime no Mikoto. Now Yamato-hime no Mikoto sought for a 
place where she might enshrine the Great Goddess. So she 
proceeded to Sasahata in Uda. Then turning back from 
thence, she entered the land of Ohomi, and went round east- 
wards to Mino, whence she arrived in the province of Ise. 

Now Ama-terasu no Oho-kami instructed Yamato-hime no 
Mikoto, saying :—‘* The province of Ise, of the divine wind,* is 
the land whither repair the waves from the eternal world, the 
successive waves. It is a secluded and pleasant land. In this 
land I wish to dwell.” In compliance, therefore, with the 
instruction of the Great Goddess, a shrine was erected to her 
in the province of Ise. Accordingly an Abstinence Palace 
was built at Kaha-kami in Isuzu. This was called the palace of 
Iso. It wasthere that Ama-terasu no Oho-kami first descended 
from Heaven. 

One story is that the Emperor made Yamato-hime no 
Mikoto to be his august staff,’ and offered her to Ama- 
terasu no Oho-kami. Thereupon Yamato-hime no Mikoto 
took Ama-terasu no Oho-kami, and having enshrined her 
at Idzu-kashi no Moto in Shiki,° offered sacrifice to her. 
Thereafter, in compliance with the Goddess’s instruc- 
tions, she, in Winter, the roth month of the year Hinoto 


' This speech is thoroughly Chinese. It contains numerous phrases 
borrowed from the Chinese classics. 

2 She had been appointed 8.c. 92, eighty-seven years before. 

3 This is a stock epithet (makura kotoba) of this province. 

4 Abstinence Palace or Worship Palace. “On the accession of an 
Emperor, an unmarried Princess of the Imperial House was selected for the 
service of the Shrine of Ise, or if there was no such unmarried Princess, 
then another Princess was fixed upon by divination and appointed worship- 
princess (@§ 王 ) The Worship-Palace was for her residence.” Shint6 
midmoku ruijiushé, III. 23. See above, note to p. 41. 

5 ie. assistant or deputy. 

6 In Yamato. Idzu means sacred; kashi js the name of a tree; moto 


means bottom. 


SUININ. 1v7 


Mi,' on the 18th day, removed to the Palace? of Watarahi 
in the province of Ise. At this time the Great God of VI.1 
Yamato inspired Ohominakuchi no Sukune, the ancestor of 
the Hodzumi no Omi, and admonished (the Emperor by his 
mouth), saying :—‘‘ At the time of the Great Beginning, it 
was covenanted that Ama-terasu no Oho-kami should 
govern all the Plain of Heaven, and that her august 
Imperial descendants should hold absolute rule over the 
eighty spiritual beings of the Central Reed-plain Land. 
My personal tenure of the governance of the great land is 
already at anend. But although the worship of the Gods 
in Heaven and Earth was maintained by the late Emperor 
Mimaki, he failed to search out the root of the matter in 
its details; he was wanting in thoroughness, and stopped 
short at the leaves and branches. Therefore that Emperor 
was short-lived.* For this reason do thou, our august 
descendant, now show regret for the shortcomings of the 
late Emperor and be watchful in regard to the ceremonies 
of worship. If thou dost so, the life of thine augustness 
will be long, and moreover the Empire will have peace.” 
Now when the Emperor heard these words, he caused 
Fukayu nushi, the ancestor of the Nakatomi no Muraji, to 
use divination in order to discover who should be appointed 
to conduct the worship of the Great God of Yamato. 
Thereupon Nunaki-waka-hime no Mikoto answered to the 
divination, and was consequently appointed. A sacred 
plot of ground was fixed on in the village of Anashi, and 
worship performed at Point * Naga-oka of Oho-chi. But 
this Nunaki-waka-hime no Mikoto’s body was already all 
emaciated, so that she was unable to do sacrifice, and 
therefore Nagaochi no Sukune, ancestor of the Yamato no 
Atahe, was made to offer the sacrifices. 
26th year, Autumn, 8th month, 3rd day. The Emperor fc. . 


_ Corresponding to the 26th year of Suinin Tenno’s reign, or B.C. 4. 

* Or shrine. 

* He died at the age of 120, or 168 if we take the “ Kojiki” as an 
authority, This is one of numerous indications that the chronology of 
this Period is worthless. 

* The word misaki (point) 1s used both of a pro: nontory and of a spur of 
hill. Naga-oka is long-hill. 


N 


. 178 NIHONGI. 


VI. 18. 


BC, 2. 


VI. 19. 


commanded the Mononobe, Tochine no Oho-muraji,' saying :— 


7 We have repeatedly despatched messengers to the Land ‘of 
Idzumo to inspect the divine treasures of that Land, but we have 
had no clear report. Do thou go thyself to Idzumo, and having 
made inspection, attest them.” So Tochine no Oho-muraji, 
having examined and attested the divine treasures, made a 
clear report thereof to His Majesty. He was accordingly 
appointed to the charge of the divine treasures. 

27th year, Autumn, 8th month, 7th day. The Department 
of Worship was made to ascertain by divination what imple- 
ments of war would be lucky as offerings to the Gods. Conse- 
quently bows, arrows, and cross-swords were deposited in the 
shrines of all the Gods. The land and houses consecrated to 
their service were fixed anew, and they were sacrificed to in 
due season. The practice of offering weapons in sacrifice to the 
Gods of Heaven and Earth probably had its origin at this time. 
This year granaries were erected in the village of Kume.* 

28th year, Winter, roth month, 5th day. Yamato-hiko no Mi- 
koto, the Emperor’s younger brother by the mother’s side, died. 

11th month, 2nd day. Yamato-hiko was buried at Tsuki- 
zaka in Musa. Thereupon his personal attendants were 
assembled, and were all buried alive upright in the precinct 
of the misasagi. For several days they died not, but wept and 
wailed day and night. At last they died and rotted. Dogs 
and crows gathered and ate them. 

The Emperor, hearing the sound of their weeping and 
wailing, was grieved in heart, and commanded his high 
officers, saying :—‘‘ It is a very painful thing to force those 
whom one has loved in life to follow him in death. Though it 
be an ancient custom, why follow it, if it is bad? From this 
time forward, take counsel so as to put a stop to the following 


of the dead.’ $ 


' Great-village-elder. This word is nearly equivalent to Prime Minister. 

? As explained above, Kume is probably a variant of the Chinese word 
for army. There is at present a village of this name in Yamato, but it was 
no doubt originally the barrack quarter, and the storehouses here referred to 
were to contain grain for the food of the army. The original commentary 
gives miyake as the Japanese name for these granaries. At a later period 
the miyake were local government offices. 

3 The “ Kojiki” (Ch. K., p. 174) says that this was the first time a hedge of 


SUININ. 179 


30th year, Spring, 1st month, 6th day. The Emperor Ap.r. 
commanded Inishiki no Mikoto and Oho-tarashi-hiko no 


men was set up round atumulus. But the “ Nihongi’s” statement that it 
was an old custom must be correct. 

This custom is too much in accordance with what we know of other races 
in the barbaric stage of culture to allow us to doubt that we have herea 
genuine Lit of history, though perhaps the details may be inaccurate, and 
the chronology is certainly wrong. In an ancient Chinese notice of Japan 
we read that “ at this time (A.D. 247) Queen Himeko died. A great mound 
was raised over her, and more than a hundred of her male and female 
attendants followed her in death.” 

Funeral human sacrifice for the service of the dead is described by Dr. 
Tylor (“ Primitive Culture,” 1. 458) as “ one of the most wide-spread, distinct, 
and intelligible rites of animistic religion. Arising in the lower barbaric 
stage, it develops itself in the higher, and thenceforth continues or dwindles 
in survival.” He proceeds to quote numerous examples of it from all parts 
of the world, and from many ages of history. 

It is well known to have existed among the Manchu Tartars and other 
races of North-Eastern Asia until modern times. The Jesuit missionary 
Du Halde relates that the Emperor Shunchi, of the T’sing dynasty (died 
1662), inconsolable for the loss of his wife and infant child, “ signified by his 
will that thirty men should krll themselves to appease her manes, which cere- 
mony the Chinese look upon with horror, and was abolished by the care of 
his successor ”—the famous Kanghi. 

Another missionary, Alvarez Semedo, in his history of the Tartar inva- 
sion, says :—“ The Tartarian King vowed to celebrate his Father’s Funerals 
with the lives of two hundred thousand of the inhabitants of China. For it 
is the custome of the Tartars, when any man of quality dieth, to cast into 
that fire which consumes the dead corpse as many Servants, Women and 
Horses with Bows and Arrows as may be fit to atend and serve them in the 
next life.” 。 

This custom was also practised in China in the most ancient times, though 
long condemned as barbarous. Confucius disapproved of it. An ode in 
the “ Sheking ” (Legge, iv. 1. 198) laments the death of three brothers who 
were sacrificed at the funeral of Duke Muh, B.c. 621. When the Emperor 
She Hwang-ti died, B.C. 209, his son Urh said, “ My father’s palace ladies 
who have no children must not leave the tomb,” and compelled them all to 
follow him in death. Their number was very great. For other cases see a 
paper by Mayers in the Journal of the North China Branch of the Asiatic 
Society, new Series, xii. 

A King of Kokuryo in Corea died a.D. 248. He was beloved for his 
virtues, and many of his household wished to die with him. His successor 
forbade them to do so, saying that it was not a proper custom. Many of 
them, however, committed suicide at the tomb. ‘ Tongkam,” iii. 20. 

In A.D. 502, Silla prohibited the custom of burying peoLle alive at the 

N 2 


A.D. 3- 


VI. 20. 


180 NIHONGI. 


Mikoto, saying :—‘‘ Do ye each tell me the thing ye would 
dearly like to have.’’ The elder Prince said’:—‘‘I should like 
to have a bow and arrows.”’ The younger Prince said :—‘ I 
should like to have the Imperial Dignity.’”’ Thereupon the 
Emperor commanded, saying :—‘“‘ Let the desire of each of you 
be complied with.” So a bow and arrows were given to 
Inishiki no Mikoto, and a decree was addressed to Oho-tarashi 
hiko no .Mikoto, saying:—‘‘Thou must succeed to Our 
Dignity.” 

32nd year, Autumn, 7th month, 6th day. The Empress 
Hibasu-hime no Mikoto died. 

One version has Hibasu ne no Mikoto. 

Some time before the burial, the Emperor commanded his 
Ministers, saying :—‘‘ WE have. already recognized that the 
practice of following the dead is not good. What should now 
be done in performing this burial?’”’ Thereupon Nomi no 
Sukune came forward and said :—‘‘ It is not good to bury living 
men upright at the tumulus of a prince. How can such a 
practice be handed down to posterity? I beg leave to propose 
an expedient which I will submit to Your Majesty.” So he 
sent messengers to summon up from the Land of Idzumo a 
hundred men of the clay-workers’ Be. He himself directed the 
men of the clay-workers’ Be to take clay and form therewith 
shapes of men, horses, and various objects, which he presented 
to the Emperor, saying :—‘‘ Henceforward let it be the law for 
future ages to substitute things of clay for living men, and to 
set them up at tumuli.” Then the Emperor was greatly rejoiced, 
and commanded Nomi no Sukune, saying :—‘‘ Thy expedient 
hath greatly pleased Our heart.” So the things of clay were 
first set up at the tomb of Hibasu-hime no Mikoto. And a 


funerals of the sovereigns. Before this time five men and five women were 
put to death at the King’s tomb. ‘“ Tongkam,” v. 5. 

Cases of suicide at the tomb of a beloved lord or sovereign have not been 
uncominon in Japan even in modern times. There was one in 1868. 

The Japanese, like the Chinese, make no distinction between voluntary 
deaths and human sacrifices. Both are called jun-shi, a term which means 
“following in death.” Indeed, as we may sce by the Indian Suttee, it is 
often hard to draw the line between these two forms of what is really the 
same custom. 


SUININ. _ Sr 


name was- given to these clay objects. They were called 
Flani-wa. 
Another name is Zatemono.? 

Then a decree was issued, saying :—‘‘ Henceforth these clay 
figures must be set up at tumuli: let not men be harmed.”’ 
The Emperor bountifully rewarded Nomi no Sukune for this 
service, and also bestowed on him a kneading-place, and 
appointed him to the official charge of the clay-workers’ Be. 
His original title was therefore changed, and he was called 
Hashi no Omi. This was how it came to pass that the Hashi 
no Muraji superintend the burials of the Emperors.’ 

The said Nomi no Sukune was the first ancestor of the Hashi 
no Muraji.* 

34th year, Spring, 3rd month, 2nd day. The Emperor made 
a progress to Yamashiro. At this time his courtiers represented 
to him that there was in that country a beautiful person named 
Kambata no Tohe.’ She was very handsome, and was the 
daughter of Fuchi of Ohokuni in Yamashiro. Hereupon the 
Emperor, spear in hand, made a vow, saying :—‘‘I must be 
united to this beautiful person.”” On his way he saw an omen. 


' Clay-rings. 2 Things set up.・ 

> The date ascribed to this incident cannot be depended on. At least 
Chinese accounts speak of the custom of human sacrifices at the burial of a 
sovereign as in full force in Japan so late as A.D. 247. Probably all the 
events of this part of Japanese history are very much antedated. But of the 
substantial accuracy of the narrative there can be no doubt. Some of these 
clay figures (known as tsuchi-ningi6) are still in existence, and one may be 
seen in the British Museum, where it constitutes the chief treasure of the 
Gowland collection. ‘The Uyeno Museum in Tokio also possesses specimens, 
both of men and horses. None, however, remain in situ atthe tombs. The 
hani-wa (clay-ring) cylinders which may now be seen embedded in the 
earth round all the principal misasagi are so numerous that they can hardly 
have all been surmounted by figures. But they are of the same workman- 
ship and of the same date, and no doubt some of them are the pedestals of 
images, the above-ground part of which has been long ago destroyed by 
the weather or by accident. 

A similar substitution of straw or wooden images for living men took 
place in China in ancient times, though by a curious inversion of ideas, the 
former practice is described as leading to the latter. See Legge's “‘ Chinese 
Classics, Mencius,” p. 9. 

、* Hashi (clay-worker) is also read hanishi, hashibe, or hasebe. 

* As above stated, Tohe means chief. 


VI. 


A. D. 4 





SUININ. 183 


this out, it must prognosticate something.” So Kambata no 
Tohe was sent for, and lodged in the hinder palace. She was 
the mother of Tha-tsuku-wake no Mikoto, who was the ancestor 
of the Kimi of Miho. Before this he had taken to wife Kari- 
hata-tohe, who bore him three sons. The first was called Oji- 
wake no Mikoto, the second Ika-tarashi-hiko no Mikoto, and 
the third I-take-wake no Mikoto. 

Ika-tarashi-hiko no Mikoto was the first ancestor of the Kimi 
of Ishida. 

35th year, Autumn, gth month. Inishiki no Mikoto was 
sent to the province of Kahachi to construct the pond of 
Takashi, and the pond of Chinu. 

Winter, roth month. He made the pond of Saki in Yamato, 
and the pond of Tomi. In this year, the various provinces 
were commanded extensively to excavate ponds and channels,’ 
to the number of eight hundred and more. Much attention 
was thus paid to husbandry. Therefore the people enjoyed 
abundance, and the Empire was at peace. 

37th year, Spring, rst month, 1st day. Oho-tarashi-hiko no 
Mikoto was made Prince Imperial. 

39th year, Winter, roth month. Inishiki no Mikoto, while 
dwelling in the palace at Kahakami of Udo in Chinu, made a 
thousand swords. Therefore those swords were called the 
Kahakami set. 

Another name was the Naked * Companions. 

They were deposited in the shrine of Iso no kami. After this 
the Emperor gave orders to Inishiki no Mikoto, and made him 
to have charge of the divine treasures of the shrine of Iso no 
kami. 

One version is:—‘‘ Whilst the Imperial Prince Inishiki 
dwelt at Kahakami of Udo in Chinu, he sent for a smith 
by name Kahakami, and made a thousand swords. At 
this time, the shield-makers’ Be, the Japanese-figured-cloth- 
workers’ Be, the sacred-bow-shavers’ Be, the sacred- 
arrow-makers’ Be,’ the Oho-anashi Be, the Hatsu-kashi ‘ 


1 For irrigation. * So called because worn without a sheath. 

3 See above, p. 178. 

4 These are the naines of villages. The “ Shukai” editor suggests that they 
were allotted to the Prince for his support. 


A.D. 


A.D. 


VI. 2<。 


A.D. 58. 


184 NIHONGI. 


Be, the jewel-workers’ Be, the Kami-osaka Be,' the Hi-oki? 
Be, and the sword-wearers’ Be—the Be of ten articles 
altogether—were granted to the Imperial Prince Inishiki. 
These thousand swords were deposited in the village of 
Osaka. They were afterwards removed from Osaka and 
deposited in the shrine of Iso no kami. At this time the 
God made a request, saying :—‘ Let the person named 
Ichikaha, of the family of the Omi of Kasuga, be made to 
attend tothem.’ Therefore by the Emperor’s command, 
Ichikaha was caused to attend tothem. He was the first 
ancestor of the Mononobe * no Obito.”’ 
87th year, Spring, 2nd month, 5th day. Inishiki no Mikoto 
spake to his younger sister, Oho-naka-tsu-hime no Mikoto, 
saying :—‘‘I am old, and unable to have charge of the divine 
treasures. Henceforward thou must have charge of them.” 
Oho-naka-tsu-hime refused, saying :—‘‘I am a feeble woman. 
How can I ascend to the divine storehouse of Heaven ?”’ 
Inishiki no Mikoto said :—‘ Although the divine storehouse * 
is high, I can make for the divine storehouse a ladder. How, 
then, should it be hard to ascend to the storehouse ?’’ Hence 
the proverbial saying, ‘‘ You can ascend even to the divine 
storehouse of Heaven, if you only plant a ladder.’”’ This was 
its origin. Ultimately Oho-naka-tsu-hime no Mikoto gave 
them to Mononobe no Tochine no Oho-muraji, and made 


him to have charge of them. Therefore the Mononobe no 


Muraji retain charge of the divine treasures of Iso no kamt 
up to the present time. The above was the origin of this 
practice. 

Formerly in the Land of Tamba, in the village of Kuwada, 
there was a man whose name was Mikaso. Now, in Mikaso’s 
house there was a dog, by name Ayuki. This dog bit a wild 
animal called the wrujina,' and killed it. In the animal's belly 
there was found a magatama of Yasaka gem. This gem was 


' Osaka was the place where the swords were stored. 

* Hi-oki means “ daily offerings.” 

> The Mononobe were Imperial life guards. 

4 One of these storehouses, dating from the 8th century, may still be 
seen at Todaiji, Nara. It is raised on pillars some ten feet above the 
ground. 

* A kind of badger. 


や UININ. | 185 


accordingly offered to the Emperor, and is now in the shrine of 
Iso no kami. | VI. 25. 
88th year, Autumn, 7th month, roth day. The Emperor an. 59. 
commanded the Ministers, saying:—‘‘ We hear that the 
divine treasures which the Silla Prince Ama no hihoko brought 
with him when he first came here are now in Tajima. They 
were originally made divine treasures because the people of that 
province saw that they were admirable. We desire to see 
these treasures.”” That same day messengers were despatched 
with the Imperial commands to Kiyo-hiko, great-grandson of 
Ama no hihoko, directing him to present them to the Emperor. 
Thereupon, Kiyo-hiko, when he received the Imperial orders, 
brought the divine treasures himself, and laid them before His 
Majesty. There was one Ha-buto gem, one Ashi-daka gem, 
one Uka no Akashi (red-stone) gem, one sun-mirror, and one 
Kuma-himorogi.' But there was one short sword called Idzushi,’ 
which it suddenly occurred to Kiyo-hiko not to offer to the 
Emperor ; so he concealed it in his clothing, and wore it him- 
self. The Emperor, unaware of the circumstance of the con- 
cealment of the short sword, and wishing to be gracious to 
Kiyo-hiko, sent for him and gave him sake in the palace. 
Then the short sword appeared from among his garments and 
became visible. The Emperor saw it, and himself asked 
Kiyo-hiko, saying :—‘‘ What short sword is that in thy cloth- 
ing?” Then Kiyo-hiko, seeing that he was unable to conceal 
the short sword, explained that it belonged to the divine 
treasures which he was laying before the Emperor. So the 
Emperor said to Kivo-hiko :—‘‘ How is it possible for this 
divine treasure to be separated from its kind?” So he took it 
out and presented it to the Emperor, and all were deposited in 
the Sacred Treasury. Afterwards, when the Sacred Treasury 
was opened and inspected, the short sword had spontaneously 
disappeared. Accordingly, a messenger was sent to Kiyo-hiko, 
who inquired of him, saying :—‘‘ The short sword which thou 
hast presented to the Emperor has suddenly disappeared. 
Has it perchance come to thy place?’’ Kiyo-hiko answered, VI. 26. 
and said :—‘‘ Last night the short sword came of its own 
accord to thy servant’s house; but this morning it has dis- 


' Cf. above, p. 168. * Sacred-store. 


186 NIHONGI, 


appeared.”” The Emperor was struck with awe, and made no・ 
further endeavour to find it. Afterwards the Idzushi short 


- -sword went of its own accord to the Island of Ahaji, where 


A.D. 61. 


A.D. 70. 


VI. 27. 


the people of the island considered it a God, and erected for 
the short sword a shrine, in which it is worshipped until this 
day. 

Formerly there was a man, who riding in a ship, cast anchor 
in the land of Tajima. He was therefore asked, saying :— 
‘‘Of what country art thou?” He answered and said :—‘‘ I 
am a son of the king of Silla, and my name is Ama no 
hihoko. So he dwelt in Tajima, and took to wife Mata no 
wo, daughter of Mahetsu mimi [One version has Mahetsu 
mi and another Futo-mimi] of that province, who bore to 
him Tajima Morosuke, the grandfather of Kiyo-hiko. 

goth year, Spring, 2nd month, rst day. The Emperor 
commanded Tajima Mori to go to the Eternal Land’ and 
get the fragrant fruit that grows out of season, now called 
the Tachibana.* 

goth year, Autumn, 7th month, 14th day. The Emperor 
died in the Palace of Maki-muku at the age of 140,° and in 
Winter, the 12th month, the roth day, was buried in the 
misasagi of Fushimi, in Suga-hara. | 

The next year, Spring, the 3rd month, the 12th day, Tajima 
Mori arrived from the Eternal Land, bringing of the fragrant 
fruit that grows out of season eight sticks and eight bundles.‘ 

Thereupon Tajima Mori wept and lamented, saying :— 


“ Receiving the Celestial Court’s command, 
Afar I went to a remote region : 


1 Tajima Mori was apparently selected for this mission on account of 
his descent from a king of Silla. But the Tokoyo no Kuni, or Eternal 
Land, can hardly have been Corea, where the Orange is little, if at all, 
grown in the present day. It was more likely China. 

2 The Orange, wide Ch. K., p. 198. 

3 The chronology, as usual, will not bear investigation. 

* The meaning of the characters which I have thus rendered is doubtful. 
The corresponding passage in the “ Kojiki” is corrupt and equally obscure. 
I do not feel sure that Motoori has cleared it up quite satisfactorily, in 
spite of the amount of recondite learning he has brought to bear on it. 

Cf. Ch. K., p. 199. 


SUININ. 187 


Ten thousand ri I crossed the waves, 

Distantly I passed over the weak water.! 

This Eternal Land 

Is no other than the mysterious realm of Gods and Genii 
To which ordinary mortals cannot attain ; 

Therefore in going thither and returning 

Ten years have naturally passed. 

Beyond my expectation, | braved alone the towering billows, 
Tuming my way again towards my own land. 

Thus, trusting in the spirits of the Emperors, 

I hardly accomplished my return. 

But now the Emperor is dead, 

I am unable to report my mission. 

Though I should remain alive, 

What more would it avail me ?” * 


Then turning his face towards the misasagi of the Emperor, 
he wept aloud, and so of himself he died. When the ministers 
heard of it they all shed tears. 


Tajima Mori was the first ancestor of the Miyake* no 
Muraji. 


1 Said by the Chinese to be north of Fuyu (in Manchooria). It does not 
support ships. 

2 The sentiment and diction of this speech are thoroughly Chinese. It 
is not exactly poetry, but nearly so. 

3 Miyake, written with characters which mean “three storehouses.” 
Mi, however, is more probably the honorific prefix. 


A.D. 71. 


A.D. 72. 


VII. 2. 


BOOK VII. 
THE EMPEROR OHO-TARASHI-HIKO-OSHIRO-WAKE. 
(KEIKO' TENNO.) 


THE Emperor Oho-tarashi-hiko-oshiro-wake was the third 
child of the Emperor Iku-me-iri-hiko-isachi.. The Empress 
his mother was named Hibasu-hime no Mikoto. She was the 
daughter of Prince Michi no ushi of Tamba. The, Emperor 
Iku-me-iri-hiko-isachi, in the 37th year of his reign, raised him 
to the rank of Prince Imperial. He was then twenty-one 
years of age. In the ggth year of his reign, Spring, the second 
month, the Emperor Iku-me-iri-hiko-isachi died. 

Ist year, Autumn, 7th month, 11th day. The Prince Imperial 
assumed the Imperial Dignity. The chronological epoch was 
altered accordingly. This year was the year Kanoto Hitsuji 
(8th) of the Cycle. 

2nd year, Spring, 3rd month, 3rd day. The elder lady* of 
Inabi in Harima was appointed Empress. 

Another version has :—‘‘ The younger lady of Inabi in 
Harima.”’ 

She had two sons, the first of whom was named the Imperial 
Prince Oho-usu, and the second Wo-usu no Mikoto. 

In one writing it is said:—‘‘ The Empress bore three 
sons. The third was named the Imperial Prince Waka- 
Yamato-neko.”’ 

The Imperial Prince Oho-usu and Wo-usu no Mikoto were 
born as twins* on the same day with the same placenta. The 


' Great road or great conduct. ? Oho-iratsume. 

* There seems to have been a question which of twins was to be con- 
sidered the elder. One idea was that the last born should be senior, because 
he occupied the higher place in the womb. 


KEIKO,. 189 


Emperor, wondering at this, informed the mortar." Therefore 
he gave these two Princes the names of Great Mortar (Oho- 
usu) and Little Mortar (Wo-usu). Now this Wo-usu no 
Mikoto was also called Yamato Woguna and again Yamato- 
dake no Mikoto.* Whilst a child he had a manly spirit when 
he arrived at manhood his beauty was extraordinary. He was 
a rod in height, and his strength was such that he could lift a 
tripod.’ 
3rd year, Spring, 2nd month, 1st day. Divination was made A.p. 73. 

as to whether the Emperor should make a progress to the 
Land of Kii to perform sacrifices to all the Gods of Heaven and 
Earth. It was found to be unlucky, and the Imperial car was 
accordingly countermanded. Ya-nushi-oshiho-dake-wo-goro 


' The Chinese character used here is 確 , which properly means a pestle, — 
and is more particularly applied to that arrangement of a mortar and pestle 
in which the latter is set on a pivot and worked 
by the foot. This is called the Kara-usu in 
Japan. Here, however, is one of those cases 
where we must put aside the Chinese character 
and be guided by the Japanese word, which is 
unquestionably zsz、 a term applied to any 
arrangement for hulling or grinding grain. 
The usu is properly the mortar rather than the 
pestle (を zzZ)、but it is used for the combination 
of both, and for querns or hand-mills, which 
are also in use in Japan. 

The usu here referred to is probably of the 
kind shown in the annexed illustration. Stone 
pestles resembling in shape that in the right 
hand upper corner are among the stone im- 
plements figured in Kanda’s work on this 
subject. 

Hardy, in his “ Manual of Buddhism,” p. 158, 
says :—‘‘ The eastern pestle is found in every 
house, and is connected with as many super- 
stitions and ceremonies as the besom among Pestle and Mortar. 
the old wives of Europe.” 

The “ Shukai” editor suggests that by Great Mortar and Little Mortar the 
lower and upper stones of the hand-mill were meant. But there is no 
reason to doubt the statement below (A.D, 610) that hand-mills were first 
introduced in Suiko’s reign. 

= Woguna means boy, Yamato-dake means hero of Yamato. It is by the 
last of these names that he is best known to posterity. 

3 A Chinese phrase. 





VII. 3. 


A.D. 74. 


VII. 4. 


190 NIHONGI. 


no Mikoto [one version has Take-wi-goro] was sent and caused 
to do sacrifice. Hereupon Ya-nushi-oshiho-dake-wo-goro no 
Mikoto went thither, and stayed at Kashihara in Abi, where he 


‘sacrificed to the Gods of Heaven and Earth. He lived here 


for nine years, and took to wife Kage-hime, the daughter of 
Uji-hiko, who was the ancestor of the Ki no Atahe.' She was 
the mother of Takechi no Sukune. 

4th year, Spring, 2nd month, 11th day. The Emperor made 
a progressto Mino. Hiscourtiers represented to him, saying :— 
7 Tn this province there is a handsome woman named Oto-hime, 
of perfect beauty. She is the daughter of the Imperial Prince 
Yasaka Irihiko.” The Emperor wished to obtain her to be 
his consort, and went to the house of Oto-hime.? Oto-hime, 
hearing that the Emperor was coming in his carriage, straight- 
way concealed herself in a bamboo-grove. Hereupon the 
Emperor provisionally caused Oto-hime to go and reside in 
the Kuguri Palace, and letting loose carp in a pond, amused 
himself by looking at them morning and evening. Now 
Oto-hime wished to see the carp sporting, so she came 
secretly and stood over the pond. The Emperor forthwith 
detained her, and had intercourse with her. Hereupon Oto- 
hime thought :—‘‘ The way of a husband and wife is the 
prevailing rule both now and of old time. But for me it is not 
convenient.” So she besought the Emperor, saying 一" Thy 
handmaiden’s disposition is averse to the way of conjugal 
intercourse. Unable to withstand the awe of the Imperial 
commands, she has been placed for a while within the curtain. 
But it gives her no pleasure. Her face too is hideous, and she is 
unworthy of being added to the side courts. Thy handmaiden, 
however, has an elder sister, by name Yasaka Iri-hime, of a 
beautiful countenance, and also of a virtuous disposition. Let 
her be placed in the hinder palace.” The Emperor assented, 
and having summoned Yasaka Iri-hime, made her his consort. 
She bore to him seven sons and six daughters. The name of 


1 In this passage the province now known as Kii is called indifferently 
Ki or 人 275. 

3 Oto-hime means simply “ younger lady.” There are frequent cases in the 
“ Nihongi” where a woman seems to have no other name than “elder 
lady” or * younger lady.” 


_ KEIKO. 191 


the first was the Emperor Waka-tarashi-hiko, of the second 
the Imperial Prince Iho-ki Iri-hiko, of the third the Imperial 
Prince Oshi-wake, of the fourth the Imperial Prince Waka- 
Yamato-neko, of the fifth the Imperial Prince Oho-su-wake, of 
the sixth the Imperial Princess Nunoshi, of the seventh the 
Imperial Princess Nunaki, of the eighth the Imperial Princess 
Thoki no Iri-hime, of the ninth the Imperial Princess Kako- 
yori-hime, of the tenth the Imperial Prince Isaki no Iri-hiko, 
of the eleventh the Imperial Prince Kibi no Ye-hiko, of the 
twelfth the Imperial Princess Takaki no Iri- hime, and of the 
thirteenth the Imperial Princess Oto-hime. 

Again he took as consort the Lady’ Midzuha, younger sister 
of Ihaki-wake, of the Miho House, who bore to him the Imperial 
Princess Ihono. His next consort, named Ikaha-hime, bore to 
him the Imperial Prince Kami-kushi* and the Imperial Prince 
Inase no Iri-hiko. The elder of these two, the Imperial Prince 
Kami-kushi, was the first ancestor of the Miyakko of Sanuki. 
The younger, the Imperial Prince Inase no Iri-hiko, was the 
first ancestor of the Harima no Wake.* His next consort was 
named Takada-hime, daughter of Kogoto of the Abe House, 
who bore to him the Imperial Prince Take-kuni Kori-wake. 
He was the first ancestor of the Wake of Mimura, in the 
Province of Iyo. His next consort, named Oho-tane-hime, of 
Kami-naga in Hiuga, bore the Imperial Prince Hiuga no Sotsu- 
hiko. He was the hrst ancestor of the Kimi of Amu.‘ His 
next consort, named Sotake-bime, bore the Imperial Prince 
Kuni-chi-wake, the Imperial Prince Kuni-se-wake [one version 
has the Imperial Prince Miya-chi-wake] and the Imperial 
Prince Toyoto-wake. The elder of these, the Imperial Prince 
Kuni-chi-wake, was the first ancestor of the Wake of Minuma. 
The youngest brother, the Imperial Prince Toyo-to-wake, was 
the first ancestor of the Wake of the Province of Hi.’ 

Now the children of the Emperor, male and female, from 
first to last, numbered eighty in all. With the exception, 
however, of Yamato-dake no Mikoto, the Emperor Waka- 


* Tratsume. 2 Divine-comb. 

2 Wake, separation, branch, was a title which implied descent from the 
Imperial line. 

‘ In Nagato. > Now Hizen and Higo in Kiushiu. 


VIL. | 


A.D。82. 


VII. 7. 


192 NIHONGI. 


tarashi-hiko and the Imperial Prince Ihoki no Iri-hiko, the 
other seventy and odd children were all granted fefs! of 
provinces and districts, and each proceeded to his own province. 
Therefore, those who at the present time are called Wake of 
the various provinces are the descendants of these separated 
(wakare) Princes.’ 

In this month, the Emperor, hearing that the daughters of 
Kambone, Mino no Miyakko, the elder’s name being Ane-toho- 
ko, and the younger’s being Oto-toho-ko, were both of distin- 
guished beauty, sent Oho-usu no Mikoto with orders to 
examine the countenance of these women. Now Oho-usu no 
Mikoto had secret intercourse with them, and did not report 
his mission. For this reason the Emperor was wrath with 
Oho-usu no Mikoto. 

Winter, the rrth month, rst day. The Emperor returned 
from Mino and removed the capital to Maki-muku. This was 
called the palace of Hi-shiro. 

12th year, Autumn, 7th month. The Kumaso * rebelled, and 
did not bring tribute. “ 

8th month, 15th day. The Emperor made a progress to 
Tsukushi.* 

gth month, 5th day. On arriving at Saha in Suwo, the 
Emperor, standing with his face to the south,’ addressed his 
Ministers, saying :—‘‘ To the southwards, smoke rises abun- 
dantly. There must certainly be brigands there.” So he 
halted, and sending in advance Take-moro-gi, ancestor of the 
Omi of Oho, Unade, ancestor of the Omi of Kusaki, and 
Natsu-bana, ancestor of the Kimi of the Mononobe, made them 
to reconnoitre. Now there was here a woman, by name 


' This points to something like a feudal system. But the analogy to 
European feudalism must not be too closely pressed. Cf. Ch. K., p. 203. 

2 This omits to notice that Wake is a much older term. 

3 The country of the Kumaso was the southern part of the island of Kiu- 
shiu corresponding to the present provinces of Hiuga, Ohosumi, and Sat- 
suma. Kuma and So are the names of two tribes. 

4 Tsukushi is used in two senses. It sometimes stands for the whole 
island of Kiushiu, sometimes for only the northern part of it, viz. the two 
provinces of Chikugo and Chikuzen. 

> The Emperor of China stands with his face to the south on state occa- 
sions. But here it seems only to mean that the Emperor looked southwards. 


KEIKO. 193 


Kamu-nashi-hime, whose followers were exceedingly numerous. 
She was the chieftain of that whole country. When she heard 
that the Emperor’s messengers had arrived, she broke off 
branches of the hard wood of Mount Shitsu. On the upper 
branch ' she hung an eight-span sword, on the middle branch 
she hung an eight-hand mirror, and on the lower branch a 
Yasaka jewel. She also hoisted a white flag on the bow of her 
ship, and having come to meet them, addressed them, saying :-— 
**T beseech you, do not have recourse to arms. None of my 
people, I assure you, are rebellious. They will presently 
submit themselves to virtue.” But there are mischievous 
brigands. The name of one is Hanatari.* He has assumed 
an unauthorized title. In the mountains and valleys he has 
called men together, and is encamped at Kahakami in Usa. 
Another is called Mimi-tari.* He is a mischievous brigand, 
rapacious, frequently plundering the people. He dwells at 
Kahakami in Mike. The third is called Asa-hagi. He has 
secretly assembled a following, and dwells at Kahakami in 
Takaha. Thename of the fourth is Tsuchi-wori-wi-worl.’ He 
lives concealed at Kahakami* in Midori no, and relying solely 
on the difficulties of the mountains and rivers, plunders the 
people greatly. All the places to which these four have betaken 
themselves are strong places. Each of them therefore makes 
his relations chiefs of one place, and they all say they will not 
obey the Imperial command. _I pray you attack them suddenly, 
and fail not.” 

Hereupon Take-moro-gi and the others first enticed the 
followers of Asa-hagi, and gave them presents of trowsers of 
red material and all manner of curious objects. Then having 
made them beckon to the four unsubmissive men, who came 
accompanied by their followers, they seized them and put them 
all to death. 

The Emperor ultimately pursued his journey to Tsukushi, 
and arrived at the district of Nagawo in the province of Buzen, 


* It was the ancient custom in Japan to deliver letters or presents fastened 
to branches of trees. 
To the Emperor’s virtuous influence. - 3 Nose-depend. 
4 Ear-depend. ? Earth-break-well-break. 
* Kaha-kami means the upper course of a river. 


VIL. 8。 


VII. 9. 


194 NIHONGI. 


where he erected a travelling palace and dwelt there. Theres 
fore the name of that place was called Miyako.’ 

Winter, roth month. He arrived in the Land of Ohokida. 
The form of this region is wide and beautiful. Therefore it 
was called Ohokida.? 

When he came to the village of Hayami, there was there a 
woman named Haya-tsu-hime. She was chieftain* of one 
place. When she heard that the Imperial car was coming, 
she went out in person to meet the Emperor, and reported to 
him, saying :—‘‘ In this mountain there is a great cavern called 
the Rat’s Cave. There are two Tsuchi-gumo* who dwell in 
this cave. One is called Awo,* and the other Shira.® Again 
at Negino, in the district of Nawori, there are three Tsuchi- 
gumo. The name of the first is Uchi-zaru,’ of the second 
Yata,® and of the third Kunimaro.® These five men are alike 
mighty of frame, and moreover have numerous followers. They 
all say that they will not obey the Imperial command. If their 
coming is insisted on, they will raise an army and offer resist- 
ance.” The Emperor, provoked by this, could not advance on 
his journey. So he halted at the village of Kutami, where he 
erected a temporary palace muro, and dwelt therein. Then he 
consulted with his Ministers, saying :—‘‘ Let us now put in 
motion anumerous army and slay the Tsuchi-gumo. 1f, fearing 
the might of our arms, they should conceal themselves in the 
mountains and moors, they will assuredly do future mischief.” 
Accordingly he gathered camellia trees, and made of them 
mallets for weapons. Then selecting his bravest soldiers, he 
gave them the mallet-weapons. Therewith they pierced through 
the mountains, cleared away the grass, and attacking the 
Tsuchi-gumo of the cave," defeated them at Kahakami in 
Inaba. The whole band were killed, and their blood flowing 
reached to the ancle. Therefore the men of that day called 


* Capital. 2 Great field. 

$ The reader will observe that there are numerous cases of the “ monstrous 
regiment of women ” in these old legends. : 

* See above, p. 129. 5 Green or blue. 6 White. 

‘ Strike-monkey. 8 Eight-fields. 

9 Country-fellow、 Note again that the Tsuchi-gumo have; Japanese 
names, and inhabit old-settled parts of Japan. 

” The interlinear gloss has iha-muro, rock-muro. 


KEIKO. 195 


the place where the camellia mallets were made Tsubaki-no- 
ichi,’ and the place where the blood flowed they called Chida.’ 
Then, in order to attack Uchi-zaru, he crossed straight over 
Mount Negi. At this time the arrows of the enemy, shot cross- 
wise from the mountain, fell like rain in front of the Imperial 
army. The Emperor retreated to Shiro-hara, where he made 
divination on the river-bank, and accordingly arraying his 
troops, he first attacked Yata on the moor of Negi, and defeated 
him. Upon this Uchi-zaru felt that he could not gain the 
victory, and prayed that his submission should be accepted. 
This, however, was refused, and they all flung themselves into a 
ravine and were killed. In the beginning, when the Emperor 
was about to attack the enemy, he made a station on the great 
moor of Kagbitawo. On this moor there was a stone six feet 
in length, three feet in breadth, and one foot five inches in 
thickness. The Emperor prayed, saying:—‘‘If we are to 
succeed in destroying the Tsuchi-gumo, when we kick this 
stone, may we make it mount up like a Kashiha leaf.” Accord- 
ingly he kicked it, upon which, like a Kashiha leaf, it arose to 
the Great Void. Therefore that stone was called Homishi.* 
The Gods whom he prayed to at this time were the God of 
Shiga, the God of the Mononobe of Nawori, and the God of 
the Nakatomi of Nawori—these three Gods. 

rrth month. He arrived at the Land of Hiuga, and erected 
a travelling palace, wherein he took up his residence. This 
was Called the palace of Takaya. 

12th month, 5th day. Counsel was held how they should 
attack the Kumaso. Hereupon the Emperor addressed his 
Ministers, saying :—‘‘ We have heard that in the Land of the 
Kumaso there are two men named Atsukaya and Sakaya, who 
are the leaders of the Kumaso. Their followers are exceedingly 
numerous, and are called the eighty Kumaso braves. It will be 
better not to touch their spear-points. For if we raise a small 
force, it will be insufficient to exterminate the brigands, while if 
a large army is put in motion, the people will suffer harm. Is 
there no means of subduing this country without active 
measures, and without resorting to the might of arms?” Then 


+ Camellia market. * Blood-field. 
* For fumi-ishi, 1.e. kicking-stone. 
O 2 


“ 


TT. 


196 NIHONGI. 


one of the ministers stood forward and said :—‘‘A Kumaso 
brave has two daughters, the elder named Ichi-fukaya, and 
the younger Ichi-kaya. Their beauty is perfect, and their hearts 
are brave. Offer valuable presents, and under the pretence of 
bestowing them beneath thy standard, take advantage of this 
to gain intelligence of the enemy, and attack them unawares. 
So without ever a sword-edge being stained with blood, the 
enemy will surely yield themselves up.” The Emperor gave 
command, saying : 一 " Let it be so.”” Thereupon the presents 
were offered, and the two women, deceived by them, were 
bestowed beneath the tent. The Emperor straightway had 
intercourse with Ichi-fukaya, and made a show of affection for 
her. Then Ichi-fukaya told the Emperor, saying :—‘‘ Be not 
anxious lest the Kumaso should not submit. Thy handmaiden 
has an excellent plan. Let me have one or two soldiers to 
follow me.” She then returned to her home, and prepared 
much strong sake, which she made her father drink. He be- 
came drunk and lay down to sleep. Ichi-fukaya then secretly 
cut her father’s bowstring. Thereupon one of the soldiers who 
had escorted her came up and killed the Kumaso brave. The 
Emperor was provoked by such excessively unfilial conduct 
and put Ichi-fukaya to death. But Ichi-kaya he gave to the 
Miyakko of the Land of Ki. 

13th year, Summer, 5th month. The Kumaso country having 
been all subdued, the Emperor accordingly dwelt in the palace 
of Takaya. When he had lived there six years, there was a 
beautiful woman in that country named Mihakashi-hime.' So 
he took her and made her his concubine. She bore to him the 
Imperial Prince Toyo-kuni-wake. He was the first ancestor 
of the Miyakko of the Land of Hiuga. 


ap.87. 7th year, Spring, 3rd month, 12th day. The Emperor 


made a progress to the district of Koyu,* where he visited the 
little moor of Nimo. Then looking down towards the east, he 
said to his courtiers :—‘‘ This country faces directly the quarter 
of the Rising Sun.” Therefore he named that country Hiuga.* 
On this day he mounted upon a great stone in the middle of the 


moo©sr, and feeling a longing for the capital, made this poetry :— 


* The lady of the august sword. * In Hiuga. 
3 For Hi-muka, 1.e. sun-fronting. 


KEIKO. 197 


Oh! how sweet ! 

From the quarter of my home, 
Clouds arising come hither ! 
Yamato 

Is the most secluded of lands. 
Yamato 

Retired behind Mount Awo-gaki, 
Which encompasses it in its folds, 
Is beautiful. 

Let those whose lives are sound 
Stick (in their hair) by way of headdress 
Branches of the white evergreen oak 
Of Mount Heguri— 

(Fold within fold). 

This child !? 


This is called a song of longing for one’s country. 


VIL. 13. 


18th year, Spring, 3rd month. The Emperor, when about to 4-D- 88. 


turn his way towards the capital, made a tour of inspection to 
the Land of Tsukushi.* He first arrived at Hina-mori. There 
was at this time on the bank of the River Ihase a crowd of 
men assembled. The Emperor, looking down on them from 
afar, addressed his courtiers, saying:—‘‘ Who are these men 
who are assembled? Are they anenemy?” So he sent two 
men, Hinamori the Elder and Hinamori the Younger, to 
see. Now Hinamori the Younger returned and reported, 
saying 一" Idzumi-hime, the Kimi of Muro-kata, is about to 
offer your Majesty a banquet, and therefore have people 
gathered together.” 

Summer, 4th month, 3rd day. The Emperor arrived at the 
district of Kuma. In this place there were two brothers called 
Kuma-tsu-hiko.) The Emperor first sent to summon Kuma 
the Elder to him. Accordingly he came along with the 
messenger. Then he summoned Kuma the Younger, but he 


would not come. Therefore he sent soldiers and put him to 
death. 


* The text and interpretation of this poem present considerable difficulty, 
and the above rendering is in parts only tentative. The “ Kojiki” makes three 
distinct poems of it, and attributes them to Yamato-dake no Mikoto. Cf. 
Ch. K., p. 219. Awo-gaki means green-fence. “Fold within fold” is a mere 
epithet, or makura-kotoba, of Mount Heguri. 

* Tsukushi is here evidently the northern part of the island. 

3 Prince of Kuma. 


VII. 


14 


VII. 15. 


198 NIHONGI. 


rrth day. Proceeding by the sea route, he anchored at 
a small island in Ashikita, where he partook of food. Then he 
told Wo-hidari, ancestor of the Yama no Ahiko,' to give him 
some cold water. Just at this time there was no water in the 
island, and he did not know what to do. So looking up, he 
prayed to the Gods of Heaven and the Gods of Earth, when 
suddenly a cool spring bubbled forth from the side of a cliff. 
This he drew and put before the Emperor. Therefore that 
island was called Midzushima.* That spring still exists in the 
cliff of Midzushima. 

5th month, rst day. Setting sail from Ashikita, he proceeded 
to the Land of Hi.* Here the sun went down, and the night 
being dark, they did not know how to reach the shore. A fire 
was seen shining afar off, and the Emperor commanded the 
helmsman, saying :—‘‘ Make straight for the place where the fire 
is.” So he proceeded towards the fire, and thus was enabled 
to reach the shore. The Emperor made inquiry respecting the 
place where the fire was, saying :—‘‘ What is the name of this 
village?’’ The people of the land answered and said :— 
7 Toyomura, in the district of Yatsushiro.” Again he made 
inquiry respecting the fire:—‘‘ Whose fire is this?” But no 
owner could be found, and thereupon it was known that it was 
not a fire made by man. Therefore that country was called 
Hi no Kuni.* 

6th month, 3rd day. He crossed over from the district of 
Takaku to the village of Tamakina. At this time he killed a 
Tsuchi-gumo of that place called Tsudzura. 

16th day. He arrived at the Land of Aso.’ The level tracts 
of that Land were wide and far-reaching, but no dwellings of 
men were to be seen. The Emperor said :—‘“‘ Are there any 
people in this country ?”’ Now there were two Deities, one 
called Aso-tsu-hiko, and the other Aso-tsu-hime, who suddenly 
assuming human form, sauntered forward and said:—‘‘ We 


) Ahiko appears to be a title similar to Atahe, Sukune, etc. It is derived 
by the Japanese commentators from a, I, my, and hiko, prince. 

> Water-island. 3 Now Hizen and Higo. 

* The Land of Fire. 

> The name Aso is preserved in Mount Aso, a very curious volcanic 
mountain in the province of Higo. 


KEIko. 199 


two are here. How can it be said that there are no men?” 
Therefore that place was called Aso.' 

Autumn, 7th month, 4th day. He arrived at Mike* in the 
further Land of Tsukushi,? where he dwelt in the temporary 
Palace of Takata. Now there was here a fallen tree g70 rods 
in length. The hundred functionaries passed backwards and 
forwards stepping on this tree. The people of that day made 
a song, saying :— 


The morning hoar-frost * 
August tree pole-bridge ! 
The Lords of the Presence 
Pass over it— 

The august tree pole-bridge ! 


The Emperor inquired, saying:—‘‘ What tree is this?” 
There was there an old man who said: 一 "This tree is a 
Kunugi tree.‘ Before it fell down, when the rays of the 
morning sun fell on it, it overshadowed the Hill of Kishima 
when the rays of the evening sun fell on it, it covered Mount 
Aso.” The Emperor said :—‘ This tree is a divine tree. 
Therefore let this country be called the Land of Mike."* 

7th day. He reached the district of Yame, where, crossing 
Mount Mahe, he looked down to the south upon Aha no Saki, 
and spake, saying :—‘‘ The peaks and glens of this mountain 
follow each other fold upon fold. They are exceedingly 
beautiful. May it be that a God dwells in this mountain?” 
Then Saru-ohomi,’ the Agata-nushi of Minuma, represented to 
the Emperor, saying :—“ There is a female Deity named Yame- 
tsu hime, who dwells always among these mountains.” This is 
therefore the reason why this country is called the Land of 
Yame. 

8th month. He arrived at the village of Ikuha,* where he 





+ 1 Aso is a dialectical variation for nanzo or nazo, how or why. 
・ 3 August tree. 3 Now Chikugo. 

* Morning hoar-frost is a makura-kotoba. The only connection between 
it and the rest of the poem is that hoar-frost melts, and that ke (for ki) tree 
is also the first syllable of kesu, to melt. The Presence is of course the 
Imperial Presence. 

* Quercus Serrata, Hepburn, 5 August tree. 

7 Monkey.great-sea. * In Chikugo. 


VII. 16. 


VIL. 17. 


VII. 


. 89. 


・ 97・ 


200 NIHONGI. 


partook of food. On this day the stewards left behind the 
drinking cup. Wherefore the men of that day called the place 
where the drinking cup had been forgotten Ukuha. The 
present name Ikuha is a corruption of this. In old times the 
common people of Tsukushi called a drinking-cup Ukuha. 

roth year, Autumn, oth month, 2oth day. The Emperor 
arrived from Hiuga. 

2oth year, Spring, 2nd month, 4th day. The Princess 
Ihono was made to sacrifice to Ama-terasu no Oho-kami. 

25th year, Autumn, 7th month, 3rd day. Takechi no 
Sukune was commissioned to inquire into the geography of the 
various provinces of the Northern' and Eastern? circuits and 
the condition of the people. 

27th year, Spring, 2nd month, 12th day. Takechi no 
Sukune returned from the East Country and informed the 
Emperor, saying : 一 " Inthe Eastern wilds there is a country 


. called Hitakami.® The people of this country, both men and 


women, tie up their hair in the form of a mallet, and tattoo 
their bodies. They are of fierce temper, and their general 
name is Yemishi. Moreover, their land is wide and fertile. 
We should attack them and take it.” 

Autumn, 8th month. The Kumaso again rebelled, and 
made unceasing inroads on the frontier districts. 

Winter, roth month, 13th day. Yamato-dake no Mikoto 
was sent to attack the Kumaso. He was at this time 
sixteen years of age. Thereupon Yamato-dake no Mikoto 
said :—‘‘I desire to take with me some good archers. Where 
are there any good archers ?”” Some one told him, saying :— 
“In the province of Mino there is a good archer named Oto- 
hiko-gimi.” Thereupon Yamato-dake no Mikoto sent Miyado- 
hiko, a man of Katsuraki, and summoned to him Oto-hiko- 
gimi. Therefore Oto-hiko-gimi came and brought with him 
Ishiura no Yokotachi, Tako no Inaki,‘ and Chichika no Inaki 
of the province of Ohari, and followed Yamato-dake no Mikoto 
on his expedition. 


' Including Mutsu and Dewa. 

? Or Adzuma, the region round what is now Tokio. 

3 Sun-height. Socalled from its eastern position. Hi-tachi, sun-rise, 1s 
a name of similar purport. 

4 One of the lower ranks of the local nobility. 


KEIKO. 20! 


12th month. Having arrived at the Land of Kumaso, he 
inquired into the state of things, and the character of the 
country in respect of facilities of access. Now the Kumaso 
had a leader named Torishi-kaya, also called the Brave of 
Kahakami, who assembled all his relations in order to give 
them a banquet. Hereupon Yamato-dake no Mikoto let down 
his hair, and disguising himself as a young girl, secretly waited 
until the banquet should be-given by the Brave of Kahakami. 
Then with a sword girded on him underneath his inner 
garment, he entered the banqueting muro of the Brave of 
Kahakami and remained among the women. The Brave of 
Kahakami, enchanted with the beauty of the young girl, forth- 
with took her by the hand, and made her sit beside him. He 
also offered her the cup, and made her drink, and thus amused 
himself with her. By and by the night grew late, and the com- 
pany fewer. Also the Brave of Kahakami became intoxicated. 
Hereupon Yamato-dake no Mikoto drew the sword which he 
had in his inner garments, and stabbed the Brave of Kahakami 
in the breast, but did not kill him outright. The Brave of 
Kahakami, bowing down his head to the ground, said :—‘ Wait 
a little. I have something to say.” Then Yamato-dake no 
Mikoto stayed his sword and waited. The Brave of Kahakami 
addressed him, saying :—‘‘ Who is thine Augustness?”’ He 
answered and said :—‘‘I am the child of the Emperor Oho- 
tarashi-hiko, and my name is Yamato Woguna.” The Brave 
of Kahakami again spake to him, saying :—‘“‘ I am the strongest 
man in all this land, and therefore none of the men of this time 
can excel me in might, and none refuses to be my follower. 
I have met with many valiant men, but none as yet could match 
the Prince. Therefore this despicable robber, from his filthy 
mouth, offers thine Augustness a title. Wilt thou accept it?” 
He said :—‘‘I will accept it.” So he spake to him, say- 
ing :—‘‘ Henceforward in speaking of the Imperial Prince, let 
him be styled the Imperial Prince Yamato-dake.”' When 
he had done speaking Yamato-dake pierced his breast 
through and killed him. Therefore up to the present day 
he is styled Yamato-dake no Mikoto. This was the origin 
of it. 


* The champion of Japan. 


VII。 19. 


202 \ NIHONGI. 


Afterwards he despatched Oto-hiko and the others, who slew 
all that band, leaving not a chewer, and when this was 

VII. 2c. done, he returned by sea to Yamato. Arriving at Kibi, he 
crossed the Ana Sea. In this place there was a malignant 
Deity, whom he forthwith slew. Again, turning northwards, 

(he arrived at Naniha,’ where he killed the malignant Deity of 
the Kashiha ferry. 

Ap. 98 28th year, Spring, 2nd month, rst day. Yamato-dake no 
Mikoto reported to the Emperor hcw he had subdued the 
Kumaso, saying :—‘‘ Thy servant, trusting in the Emperor’s 
Divine Spirit,* by force of arms, at one blow, suddenly slew the 
Kumaso chieftain and reduced that whole country to peace. 
In this way the Western Land is now quiet, and the people 

| are undisturbed. Only the God of the Ferry of Anain Kibi 

| and the God of the Ferry of Kashiha at Naniha, both, with 
mischievous intent, sent forth a poisonous vapour, by which 

travellers were plagued. Both of them formed centres of 
calamity. Therefore I killed all those evil Deities, and have 
thrown open the roads by land and water alike.” The 

Emperor upon this commended the good service done by 

Yamato-dake no Mikoto, and bestowed extraordinary affection 

' on him. | 

A.p.-hro. 40th year, Summer, 6th month. There was wide rebellion 
of the Eastern wilds, and the frontier was in a state of tumult. 
Autumn, 7th month, 16th day. The Emperor addressed his 
Ministers, saying :—‘‘ The Eastern country 1S now in an un- 
quiet state, and turbulent Deities have sprung up in numbers. 
Moreover the Yemishi have rebelled to a man and frequently 
carry off the people. Whom shall I send to still this disturb- 
ance?” But none of the Ministers knew whom to send. 
Then Yamato-dake no Mikoto addressed the Emperor, say- 

ing :—‘‘ Thy servant it was who formerly performed the labour 

of the expedition to the West. This campaign must be the 
business of the Imperial Prince Oho-usu.” But the Imperial 
Prince Oho-usu was afraid, and ran to conceal himself among 

the grass. Accordingly a messenger was sent to fetch him. 
Hereupon the Emperor chid him, saying :—‘‘ If thou dost not 


7 


i.e. a living soul. * The modern Ohosaka. 
3 Very nearly the Latin mumen. 


a 


KEIKO. 203 


wish it, shall We insist on sending thee? Why all this alarm, 
whilst thou hast not yet confronted the enemy?” Accordingly 
he eventually granted him Mino as a fief, and so he went to 
his government. He was the first ancestor of the two houses 
of the Kimi of Muketsu and the Kimi of Mori. Upon this 
Yamato-dake no Mikoto, striking a martial attitude, said :— 
“Not many years have passed since I subdued the Kumaso. 
Now the Yemishi of the East have made a fresh rebellion. 
When shall we arrive at a universal peace? Thy servant, 
notwithstanding that it is a labour to him, will speedily quell 
this disturbance.” So the Emperor took a battle-axe,' and 
giving it to Yamato-dake no Mikoto, said:—‘‘ We hear that 
the Eastern savages are of a violent disposition, and are much 
given to oppression: their hamlets have no chiefs, their villages 
no leaders, each is greedy of territory, and they plunder one 
another. Moreover, there are in the mountains malignant 
Deities, on the moors there are malicious demons, who beset 
the highways and bar the roads, causing men much annoyance. 
Amongst these Eastern savages the Yemishi are the most 
powerful, their men and women live together promiscuously, 
there is no distinction of father and child. In winter they 
dwell in holes, in summer they live in nests. Their clothing 
consists of furs, and they drink blood.? Brothers are sus- 
picious of one another. In ascending mountains they are like 
flying birds; in going through the grass they are like fleet 
quadrupeds. When they receive a favour, they forget it, but 
if an injury is done them they never fail to revenge it. There- 
fore they keep arrows in their top-knots and carry swords 
within their clothing. Sometimes they draw together their 
fellows and make inroads on the frontier. At other times they 
take the opportunity of the harvest to plunder the people. If 
attacked, they conceal themselves in the herbage; if pursued, 
they flee into the mountains. Therefore ever since antiquity 
they have not been steeped in the kingly civilizing influences. 


' Motoori points out this as an instance where the desire to imitate his 
Chinese models has caused the author of the “ Nihongi” to introduce 
Chinese things which have no business in a Japanese narrative. The 
“ Kojiki” says it was a spear of holly eight fathoms long. 

* The “Liki” speaks of the ancient Chinese living on fruits and the flesh of 
wild beast, and drinking their blood. 


VI 


RR ee ーーーー 一 ーー ーーーーーー ツ ーーーーー ーーー 


VO 


VIT. 22. 


204 NIHONGI. 


Now We mark that thou art mighty of stature and thy coun- 
tenance is of perfect beauty, thou hast strength sufficient to raise 
tripods, thy fierceness is like thunder and lightning, wherever 
thou dost turn thy face, there is none to stand before thee; 
whenever thou dost attack thou dost surely conquer. This we 
know, that whereas in outward form thou art Our child, in reality 
thou art a God. Truly Heaven, commiserating Our want of 
intelligence and the disturbed condition of the country, has 
ordained that thou shouldst order the Heavenly institution, 
and save the monarchy from extinction. Moreover, this 
Empire is thy Empire, and this Dignity is thy Dignity. I 
adjure thee to exercise profound policy and far-reaching fore- 
sight in searching out iniquity and watching against crises. 
Admonish with majesty; comfort with kindness. Avoid 
having recourse to arms, and thou wilt naturally inspire loyal 
obedience. So by cunning words thou mayst moderate the 
violent Deities, and by a display of armed force sweep away 
malignant demons.” ! 

Then Yamato-dake no Mikoto received the battle-axe, and, 
bowing twice, addressed the: Emperor, saying :—‘‘ But few 
years have elapsed since my former expedition to the West, 
when, trusting in the might of the Imperial spirit, I, with a 
sword three feet in length, conquered the land of Kumaso, and 
the rebel chiefs yielded themselves to punishment. Now again, 
trusting in the spirits* of the Gods of Heaven and Earth, and 
in reliance on the Imperial might, I am proceeding to the 
frontier. I will admonish them by gentle teaching, and if 
any remain unsubmissive, I will smite them with arms.” So 
he again bowed twice. Then the Emperor commanded Kibi 
no Take-hiko and Ohotomo no Take-hi no Muraji to follow 


_ Yamato-dake no Mikoto. He also appointed Nana-tsuka-hagi 


\his steward. 


1 This speech cannot be received as a document of Japanese history. It 
is a cento of reminiscences of Chinese literature. 

? Numina. 

3 Hirata says that Japanese surnames were taken from offices or avoca- 
tions, names of places, parents’ names, circumstances, or objects. I suppose 
he would have included under circumstances such personal peculiarities as 
that which suggested the name Nana-tsuka-hagi, literally “ Seven-span- 
shanks.” 


KEIKO. . 205 


Winter, roth month, 2nd day. Yamato-dake no Mikoto set 
out on his journey. 

7th day. He turned aside from his way to worship at 
the shrine of Ise. Here he took leave of Yamato-hime' no 
Mikoto, saying :—‘‘ By order of the Emperor, I am now pro- 
ceeding on an expedition against the East to put to death 
the rebels, therefore I am taking leave of thee.” Hereupon 
Yamato-hime no Mikoto took the sword Kusa-nagi and gave it 
to Yamato-dake no Mikoto, saying :—‘‘ Be cautious, and yet 
not remiss.” 

This year Yamato-dake no Mikoto first reached Suruga. 
The brigands of this place made a show of obedience, and said, 
deceivingly :—‘‘ On this moor there are large deer in very great 
plenty. Their breath is like the morning mist, their legs are 
like a dense wood. Do thou go and hunt them.’ Yamato- 
dake no Mikoto believed these words, and, going into the 
middle of the moor, sought for game. The brigands, desiring 
to kill the Prince, set fire to the moor. But the Prince, seeing 
that he had been deceived, produced fire by means of a fire- 
drill,?_ and, kindling a counter-fire, succeeded in making his 
escape. 

One version says :—‘‘ The sword Mura-kumo,’ which 
the Prince wore, wielded itself, and mowed away the 
herbage near the Prince, thus enabling him to escape. 
Therefore that sword was called Kusa-nagi.”’ * 

The Prince said :—‘‘I was almost betrayed.” So he burnt 
all that robber-band and exterminated them. Therefore that 
place was called Yaketsu.” 

Next he marched on to Sagami, whence he desired to pro- 
ceed to Kadzusa. Looking over the sea, he spake with a loud 
voice, and said :—‘‘ This is but a little sea:* one might even 


' She was appointed priestess B.C. 5, and we are now at A.D. 110, by the 
common chronology. 

3 The interlinear gloss and the “ Kojiki” (Ch. K., p. 211) have hi-uchi, or 
fire-striker, by which a flint and steel is doubtless meant. A fire-drill was 
known to the ancient Japanese, as appears from the “ Kojiki” (Ch. K., p. ro4) 
and other authorities, and it is actually in use at present to produce fire for 
sacred purposes. See a paper by Satow, in “J.A.S.T.,” VI. 223. 

3 Assembled-clouds. 4 The herbage mower. 

* Port or ferry of burning. 6 The bay of Yedo. 


VII. 


VII. 26, 


206 NIHONGI. 


jump over it.” But when he came to the middle of the sea a 
storm suddenly arose, and the Prince’s ship was tossed about, 
so that he could not cross over. At this time there was a con- 
cubine in the Prince’s suite, named Oto-tachibana-hime. She 
was the daughter of Oshiyama no Sukune of the Hodzumi 
House. She addressed the Prince, saying :—‘‘ This present 
uprising of the winds and rushing of the waves, so that the 
Prince’s ship is like to sink, must be due to the wishes of the 
God of the Sea. I pray thee let me go into the sea, and so let 
the person of thy mean handmaiden be given to redeem the life 
of the Prince’s Augustness.” Having finished speaking, she 
plunged into the billows. The storm forthwith ceased, and 
the ship was enabled to reach the shore. Therefore the people 
of that time called that sea Hashiri-midzu.' 

Hereupon Yamato-dake no Mikoto, going by way of Kad- 
zusa, changed his route, and entered the Land of Michi no 
oku. 、 

At this time a great inirror was hung upon the Prince's ship. 
Proceeding by the sea route, he went round to Ashi no ura 
and crossed aslant to Tama no ura.* When he arrived at the 
Yemishi frontier, the chiefs of the Yemishi, Shima-tsu-kami 
and Kuni-tsu-kami,* encamped at the harbour of Take, 
with the intention of making resistance. But when they 
saw the Prince’s ship from afar, they feared his majesty and 
power, and knew in their hearts that they could not gain the 
victory over him. They all flung away their bows and arrows, 
bowed down towards him, and said :—‘‘ When we look upon 
thy face, we see that it is more than human. Art thou per- 
chance a Deity? We desire to know thy name.” The Prince 
answered and said:—‘I am the son of a Deity of visible 
men.” Hereupon the Yemishi were all filled with awe. They 
gathered up their skirts and, plunging into the waves, of their 
own accord assisted the Prince’s ship to reach the shore. 
Then, with their hands bound behind them, they submitted 
themselves for punishment. He therefore pardoned their 
offence, and having made prisoners their chieftains, caused 
them to be his personal attendants. The Yemishi having been 


' Running-water. * In Shimosa. 
3 Literally, Gods of the Islands and Gods of the Continent. 


KEIKO. 207 


subdued, he returned from the country of Hitakami, and pro- 
ceeding to the south-west, passed through Hitachi, and arrived 
at the Land of Kahi, where he dwelt in the palace of Sakawori. 
At this time a light was kindled and he partook of food. On 
this night he made a song, in which he inquired of those in 
attendance on him, saying :— 


Since I passed Tsukuba, 
And Nihibani, 
How many nights have I slept? 


None of his attendants was able to answer him. Now there 
was a man who had charge of the lights, who made a song, in 
continuation of the Prince’s, saying : — 


Counting the days— 
Of nights there are nine nights, 
Of days there are ten days. 


Therefore the Prince commended his intelligence and liberally 
rewarded him.’ 

Now while he was residing in this palace, he granted to 
Take-hi, the ancestor of the Ohotomo no Muraji, the Yuki? Be. 
Thereupon Yamato-dake no Mikoto said :—‘‘ All the wicked 
chiefs of the Yemishi have submitted to the punishment of their 
crimes. Only in the Land of Shinano and the Land of Koshi 
there are a considerable number who are not yet obedient to 
the civilizing influence.”” So from Kahi he turned towards the 
north, and passing through Musashi and Kodzuke, he went 
westward as far as the Usuhi-saka.* Now Yamato-dake no 
Mikoto always thought with regret of Oto-tachibana-hime. 
Therefore, when he ascended to the summit of Usuhi and 
looked down towards the south-east, he sighed three times, and 
said, “ Alas! my wife!” Therefore the provinces east of the 
mountains were given the name of Adzuma.* 

Here he sent Kibi no Takehiko by a different road to the 
Land of Koshi, and caused him to examine the character of the 
country as regards means of access, and also whether the people 
were tractable or not. So Yamato-dake no Mikoto advanced 


* Cf. Ch. Ke, p. 214. * Quiver. 
3 Now known as the Usuhi Toge (pass) on the Nakasendo road. 
* Aga tsuma means my wife. 


VII. 


VII. 


VII. 28. 


VII. 29. 


208 NIHONGI. 


into the province of Shinano. This isa Land of high moun- 
tains and profound valleys. Verdant summits are piled up ten 
thousand fold, so that for men with staff in hand they are hard 
to ascend. The cliffs are precipitous, and are girt with flying 
bridges.’ Many thousand are the hill-ranges, where even with 
slackened reins the horse makes no progress. Yet Yamato-dake 
no Mikoto, bursting through the smoke, and braving the mists, 
distantly crossed Mount Oho-yama. He had already reached 
the summit when he became hungry and had food on the moun- 
tain. The God of the mountain plagued the Prince. He 
assumed the form of a white deer and stood before him. The 
Prince, wondering at this, took a stick of garlic, and jerked it 
at the white deer, striking it in the eye and killing it.2 Here 
the Prince suddenly lost his way and could find no issue. 
Then a white dog came of its own accord, and made a show of 
guiding the Prince. Following the dog, he proceeded on his 
way, and succeeded in coming out into Mino. Kibi no Take- 
hiko, coming out from Koshi, met him. Before this when any 
one crossed the Shinano pass, he inhaled so much of the breath 
of the Deity that he became ill and lay down. But after the 
white deer was killed, the travellers who crossed: that moun- 
tain chewed garlic,5 and smearing with it men, kine, and 
horses, preserved them from being affected by the Deity’s 
breath. 

Yamato-dake no Mikoto, having returned back again to 
Ohari, straightway took to wife a daughter of the Ohari 
House, by name Miyazu-hime, and tarried there until the next 
month. Here he heard that on Mount Ibuki in Afumi there 
was asavage Deity. So he took off his sword, and leaving it in 
the house of Miyazu-hime, went on afoot. When he arrived at 
Mount Ibuki, the God of the mountain took the shape of a 
great serpent, and posted himself on the road. Hereupon 


1 Kake-hashi, a bridge supported on poles driven into the side of a cliff. 
Common in some mountainous parts of Japan. 

3 Ch. K., 213. 

3 “ Another popular device (in Scotland) for frightening away witches and 
fairies was to hang bunches of garlic about the farms.” “ Auld Licht Idylls,” 
by J. M. Barrie. 

Dennys, in his “ Folk-lore of China,” mentions several cases of the use 
of garlic or onions to keep away evil spirits. 


KEIKO. 209 


Yamato-dake no Mikoto, not knowing that it was the master 
God who had become a serpent, said to himself :—‘‘ This 
serpent must be the Savage Deity’s messenger. Having already 
slain a master God, is a messenger worth hunting after?” 
Accordingly he strode over the serpent and passed on. Then 
the God of the mountain raised up the clouds, and made an 
icy rain to fall. The tops of the hills became covered with mist, 
and the valleys involved in gloom. There was no path which 
he could follow. He was checked and knew not whither to 
turn his steps. However, braving the mist, he forced his way 
onwards, and barely succeeded in finding an issue. He wasstill 
beside himself like a drunken man. He therefore sat down 
beside a spring at the foot of the mountain, and, having drunk 
of the water, recovered his senses. Therefore that spring was 
called the Wi-same' spring. 

It was at this time that Yamato-dake no Mikoto first became 
ill. The disease gradually increased and he returned to Ohari. 
‘Here he did not enter the house of Miyazu-hime, but passed 
on to Ise and reached Otsu.? Formerly, in the year when 
Yamato-date no Mikoto was proceeding eastwards, he halted on 
the shore at Otsu and partook of food. At that time he took 
off a sword which he laid down at the foot of a fir-tree. 


Eventually he went away forgetting it. When he now came to - 


this place, the sword was still there. Therefore he made a 
song, saying :— 

Oh ! thou single pine-tree ! 

That art right opposite 

To Ohari— 

Ah me—thou single pine-tree ! 

If thou wert a man, 

Garments I would clothe thee with, 

A sword I would gird on thee. 

When he came to the moor of Nobo, his sufferings became 
very severe. So he made an offering of the Yemishi whom he 
had captured to the Shrine of the God.* He therefore sent 
Kibi no Take-hiko to report to the Emperor, saying :—‘‘ Thy 
servant having received the command of the Celestial Court, 
undertook a distant expedition to the wilds of the East, where 

1 Sit-sober. 
= Not Otsu on the southern shore of Lake Biwa, but a placc in Ise. 


* As slaves, 
p 


VII. 


VIL. 31. 


210 NIHONGI. 


by the favour of the Gods, and trusting in the mighty power 
of the Emperor, I made the rebellious to submit themselves for 
punishment, and- the violent deities to become moderate. 
Therefore I rolled up my armour, laid aside my weapons, and 
was returning peacefully. It was my hope on such a day at such 


_an hour to report my mission to the Celestial Court.' But the 


life allotted me by Heaven has unexpectedly approached an 
end. Passing swiftly as a four-horse carriage passes a crack in 
the road, it may not be stayed. Alone I lay me down on the 
waste moor with none to say a word tome. But why should 
I regret the loss of this body? My only grief is that I cannot 
meet thee.“ , 

Having said so, he died on the moor of Nobo. He was then 
thirty years of age. When the Emperor heard it, he could not 
sleep peacefully on his couch, nor was the taste of food sweet 
to him. Night and day his voice was choked with grief: with 
tears and lamentations he beat his breast. Therefore he ex- 
claimed aloud, saying :—‘‘ Oh! Our son, Prince Wo-usu ! 
Formerly when the Kumaso revolted he was: still a boy. But 
for a long time he bore the labour of campaigning. After- 
wards he was constantly at Our side, supplying Our deficiencies. 
Then when the troubles with the Eastern savages arose, there 
was no one else whom We could send to smite them, so in 
spite of Our affection for him, We sent him into the country of 
the enemy. No day passed that we did not think of him. 
Therefore morning and evening We longingly awaited the day 
ofhis return. Oh! what a calamity! Oh! whatacrime! While 
We least expected it, we suddenly lost Our child. Henceforth 
with whom to help us shall we manage the vast institution ? " 

So he commanded his ministers and through them 
instructed the functionaries? to bury him in the misasagi of 
Nobo Moor in the Land of Ise. 

Now Yamato-dake no Mikoto, taking the shape of a white 
bird, came forth from the misasagi, and flew towards the Land 
of Yamato. The Ministers accordingly opened the coffin, and 
looking in, saw that only the empty clothing remained, and 


' This sentence is in the “ Shukai” edition introduced at the end of this 
speech. 
2 Lit. the hundred bureaus. 


KEIKO。 211 


that there was nocorpse. Thereupon messengers were sent to 
follow in search of the white bird. It stopped on the plain of 
Kotobiki in Yamato. Accordingly in that place a misasagi 
was erected. The white bird flew on again until it reached 
Kahachi, where it rested in the village of Furuchi, and in this 
place also a misasagi' was erected. Therefore the men of 
that day called these three misasagi ‘‘ the white bird misasagi.”’? 
At last it soared aloft to Heaven, and there was nothing buried 
but his clothing and official cap. The Emperor, wishing to 
perpetuate the fame of his services, established the Takeru * 
Be. This was in the 43rd year of the Emperor’s reign. 

5Ist year, Spring, rst month; 7th day. The Emperor 
summoned his Ministers, and feasted them for several days. 
Now the Imperial Prince Waka-tarashi-hiko no Mikoto and 
Takechi no Sukune did not come to the Banqueting Court. 
The Emperor sent for them and asked the reason. Therefore 
they represented to the Emperor, saying:—‘‘On a day of 
festival, the Ministers and functionaries must have their minds 
bent on jollity, and they do not think of the State. In view of 
the possibility of there being madmen, who might watch for 
an unprotected space in the ramparts, we remain on guard 
beneath the Gate* and provide against emergencies.” Then 
the Emperor spake and said :—‘‘ Splendid!’? So he showed 
them an extraordinary affection. 

Autumn, 8th month, 4th day. Waka-tarashi-hiko no 
Mikoto was appointed Prince Imperial. On this day Takechi 
no Sukune was appointed Prime Minister. 

The cross-sword Kusanagi, which was at first worn by 
Yamato-dake no Mikoto, is now in the shrine of Atsuta in the 
district of Ayuchi, in the province of Ohari. Nowthe Yemishi 
who had been presented to the shrine brawled day and night, 
and were disrespectful in their goings out and comings in. 
Then Yamato-hime no Mikoto said :—‘‘ These Yemishi should 
not be allowed near the shrine.” Accordingly she sent them up 


1 I have seen this tumulus. It is a very large double mound surrounded 
by a moat. 
? Shira-torino Misasagi. Many of the tumuli are favourite resorts of the 
white egret, whence doubtless the name. . 
3 Or Take, brave. * Mikado means “ august gate.” 
P 2 


VIT. 32. 


A.D. 121. 


4 


VIL. 33. 


VII. 34. 


VII. 35. 
A.D. 122. 


A.D. 123. 


212 NIHONGI. 


to the Court, where they were made to settle beside Mount 
Mimoro. Ere long they cut down all the trees of the sacred 
mountain. They shouted and bawled in the neighbouring 
villages and threatened the people. The Emperor, hearing 
this, summoned his Ministers, and said :—‘‘ The Yemishi who 
were placed beside the sacred mountain have by nature the 
hearts of beasts. They cannot be allowed to dwell in the inner 
country.” So he caused them to be stationed without the home 
provinces, in any places which they pleased. They were the 
ancestors of the present Saheki’ Be of the five provinces of 
Harima, Sanuki, Iyo, Aki, and Aha. 

In the beginning Yamato-dake no Mikoto took the Imperial 
Princess Futachi-iri-hime, and made her his consort.* She 
bore Prince Ineyori-wake, next the Emperor Tarashi-naka-tsu- 
hiko,* next Nuno oshi-iri-hime no Mikoto, and next Prince 
Waka-take. The eldest of these, Prince Ineyori-wake, was the 
first ancestor of the two families of the Kimi of Inu-gami and 
of the Kimi of Takebe. Another consort, named Kibi no 
Anato no Take-hime, daughter of Kibi no Takehiko, bore to 
him Prince Take-miko and Prince Towoki-wake. The elder of 
these, Prince Take-miko, was the first ancestor of the Kimi of 


Aya in Sanuki. Prince Towoki-wake was the first ancestor of 


the Kimi of Wake in Iyo. His next consort, Oto-tachibana 
hime, daughter of Oshiyama no Sukune, of the Hodzumi 
House, bore to him Prince Waka-take-hiko. 

52nd year, Summer, 5th month, 4th day. The Empress 
Harima no Oho-iratsume died. 

Autumn, 7th month, 7th day. Ya-saka-iri-hime no Mikoto 
was appointed Empress. 

53rd year, Autumn, 8th month, 1st day. The Emperor 
commanded his Ministers, saying :—‘‘ When will Our longing 
for Our son cease? We desire to make a tour of inspection 
to the region subdued by Prince Wo-usu.”” In this month he 


1 The Chinese characters for Saheki mean “ Assistant-Chief.” It is 
apparently a Chinese word and not Japanese, and therefore it seems out of 
place in the history of a period long previous to the introduction of Chinese 
Jearning. But, however unhistorical this narrative may be, it goes to prove 
that there is an Aino element in the Japanese nation. 

3 She was his aunt. 5 Chiuai Tennéd. 


KEIKO. 213 


mounted into his carriage and made a progress to Ise; where, 
turning aside, he entered the East Sea provinces. 

Winter, roth month. He arrived at the province of 
Kadzusa, whence by the sea-route he crossed over to the 
harbour of Aha. 

At this time the Emperor, hearing the cry of a fish-hawk, 
wished to see the bird’s form. So he went out upon the sea in 
search of it, and caught clams. Hereupon the ancestor, of the 
Kashihade no Omi,' by name Ihaka Mutsukari, made shoulder- 
straps of bulrushes, and preparing a hash of the clams, put it 
before the Emperor. Therefore he commended the service 
rendered by the Omi Ihaka Mutsukari, 4 and granted him the 
Stewards’ Ohotomo Be. 

12th month. The Emperor returned from the Eastern 
country and dwelt in Ise. This was called the Kambata 
Palace. 

54th year, Autumn, gth month, roth day. From Ise the 
Emperor returned to Yamato, and dwelt in the Palace of 
Makimuku. 

55th year, Spring, 2nd month, sth day. Prince Hiko-sa- 
jma was appointed Governor-general of the fifteen provinces 
of the T6-san-d0.? He was a grandson of Toyoki no Mikoto. 
But when he arrived at the village of Anashi in Kasuga 
he fell ill and died. 

At this time the people of the Eastern Land, grieved that the 
Prince did not arrive, secretly purloined his body, and buried 
it in the land of Kodzuke.* 

56th year, Autumn, 8th month. The Emperor commanded 
Prince Mimoro-wake, saying :—‘‘ Thy father, Prince Hiko- 
sajima, was unable to proceed to his governorship and died 
prematurely. Therefore do thou undertake the absolute rule 
of the Eastern Land.” So Mimoro-wake no Mikoto, having 
received the Emperor’s commands, and being also desirous of 
accomplishing his father’s work, straightway proceeded thither, 
and undertook the government. He had already attained to a 


1 Stewards. 2 East-mountain-road. 

3 Several ancient tumuli near the village of Ohomuro in this province are 
perhaps the tombs of this dynasty of governors. They are described in a 
paper by Satow, m “ T.A.S J.,” Vol. VIII., p. 327. 


VII. 36. 
A.D. 124 


A.De 125, 


A.D. 126, 


A.D. 127. 
VIL. 37. 


AD. 128, 


A.D. 130. 


A.D. I3I. 


A.D. 132. 


214 NIHONGI. 


good administration when the Yemishi made a disturbance. 
So he raised an army and attacked them. Then the Yemishi 
chieftains, Ashi-furi-he, Oho-ha-furi-he, and Tohotsu Kura-ho- 
he bowed their heads to the ground and came; they made 
deep obeisance and accepted punishment, offering him all their 
territory without exception. Therefore he pardoned those who 
surrendered, and put to death those who would not submit. 
On this account the Eastern Land was for a long time free 
from trouble. Therefore his descendants are to this day in 
the Eastern Land. 

57th year, Autumn, gth month. The Pool of Sakate was 
constructed, and the embankment planted with bamboos. 

Winter, roth month. It was commanded that every pro- 
vince should erect granaries of the labourers’ Be.’ 

58th year, Spring, 2nd month, rith day. The Emperor 
made a progress to the Land of Ohomi, and dwelt in Shiga for 
three years. This was called the Palace of Taka-Anaho. 

60th year, Winter, 11th month, 7th day. The Emperor 
died in the Palace of Taka-Anaho at the age of 106. 


THE EMPEROR WAKA-TARASHI-HIKO. 
(SEIMU*? TENNO.) 


The Emperor Waka-tarashi-hiko was the fourth child of the 
Emperor Oho-tarashi-hiko-oshiro-wake. The name of the 
Empress his mother was Ya-saka-iri-hime no Mikoto, daughter 
of the Imperial Prince Ya-saka-iri-hiko. He was appointed 
Prince Imperial in the 46th year of the Emperor Oho-tarashi- 
hiko, being then aged twenty-four years. In the 6oth year of 
his reign, Winter, the 11th month, the Emperor Oho-tarashi- 
hiko died. | 

Ist year, Spring, Ist month, 5th day. The Prince Imperial 
assumed the Imperial Dignity. This year was the year Kanoto 
Hitsuji (8th) of the Cycle. 

2nd year, Winter, 11th month, roth day. The Emperor 


" Cf. Ch. K., p. 205. Accomplish-functions, 


SEIMU. 215 


Oho-tarashi-hiko was buried in the misasagi over the road at 
Yamanobe in the province of Yamato. 
The Empress was honoured with the title of Grand Empress. VII. 38. 
3rd year, Spring, rst month, 7th day. Takechi no Sukune a.n. 133. 
was made Prime Minister. In the beginning the Emperor was 
born on the same day with Takechi no Sukune, and he there- 
fore had an extraordinary affection for him. 
4th year, Spring, 2nd month, 1st day. The Emperor com- ap. 134. 
manded, saying:—‘‘ Our predecessor on the throne, the 
Emperor Oho-tarashi-hiko, was clear-sighted and of divine 
valour. When he became subject to the scheme’ and received 
, Over the plan he ruled Heaven and was in accordance with 
Man. He swept away the banditti, and restored right. His 
virtue was like a canopy, his path harmonized with develop- 
ment. Therefore in all the land under Universal Heaven 
there was none who did not recognize him as Sovereign. VII. 39. 
Of all things endowed with life and possessed of soul were there 
any which did not find their place ? 
We have now succeeded him in the occupation of the 
precious felicity. Morning and night we tremble and fear. 
But the people are like wriggling worms, and will not reform 
the savagery of their hearts. In the provinces and districts 
there are no Lords, in the villages there are no Chiefs.* Hence- 
forward let there be established Lords in the provinces, and 
let there be Chiefs placed in the villages. Accordingly let men 
of ability ofthe provinces be taken and appointed Chiefs over 
provinces and districts, so as to form a defence for the Inner 
Country.” * | 
5th year, Autumn, gth month. A decree was issued to all a.p. 135. 
the provinces establishing Miyakko (governors) in the provinces 
and districts, and Inaki* in the villages. All were granted 


) The scheme of the permutations of the five elements. “ Thus water is 
said to overcome fire and so forth. Each dynasty is believed to be subject 
to the influence of the element which overcomes that prevailing with the 
previous dynasty, and all human affairs are referable to the same occult 
influence.” Mayers’ Manual, p. 317. This whole speech is intensely Chinese. 

2 This cannot be correct. * i.e. the Gokinai. 

* Inaki is literally rice-castle, i.e. granary. The office seems to be some- 
thing like mayor. It subsequently became a merc title, and eventually a 
surname. 


VII. 40. 


A.D. 178. 


A.D. 190. 


216 NINMONGI. 


shields and spears as emblems of authority. Sothe mountains 
and rivers were made boundaries for the separation of one 
province and district from another, whilst the bounds of town- 
ships and villages were established by means of lanes, In this 
way East and West were reckoned as in a line with the sun, 
while North and South were reckoned as athwart the sun.’ 
The sunny side of the mountains was called the light-face 
and the shady side of the mountains the back-face.* 

In this way the people had tranquil possession of their 
dwellings, and the Empire was at peace. 

48th year, Spring, 3rd month, rst day. The Emperor 
appointed his nephew Tarashi-naka-tsu-hiko no Mikoto Prince 
Imperial.’ 

6oth year, Summer, 6th month, 11th day. The Emperor 
died, aged 107. 


1 Meaning lanes running N. and S. and lanes running E. and W. 

3 The modern division of the provinces between Kidto and Shimonoseki, 
the Sanyodo and Sanindo, rests on this distinction. 

3 His own son had perhaps died. 


BOOK VIII. 


THE EMPEROR TARASHI-NAKATSU-HIKO。 


(CHIUAI' TENNO.) 


THE Emperor Tarashi-nakatsu-hiko was the second child of 
Yamato-dake no Mikoto. The Empress? his mother was 
called Futachi-iri-hime no Mikoto. She was the daughter of the 
Emperor Ikume-iri-hiko isachi. The Emperor’s countenance 
was of perfect beauty, and his stature was ten feet. He was 
appointed Prince Imperial in the forty-eighth year of the 
Emperor Waka-tarashi-hiko, being at this time thirty-one 
years of age. The Emperor Waka-tarashi-hiko having no male 
offspring, appointed him as his successor. In the sixtieth year 
of his reign the Emperor died, and in the following year, 
Autumn, the gth month, 6th day, was buried in the Tatanami 
misasagi in Saki, in the province of Yamato. 

Ist year, Spring, 1st month, 11th day. The Prince Imperial 
assumed the Imperial Dignity. 

Autumn, gth month, 1st day. The Empress-mother was 
granted the honorary title of Grand Empress. 

Winter, 11th month, 1st day. The Emperor commanded his 
Ministers, saying :—‘‘ The Prince, Our father, died before We 
reached the status of a youth. His divine spirit became changed 
into a white bird and ascended to Heaven. Our longing re- 
gard for him knows not a day’s intermission. Therefore it is 
Our wish to procure white birds and to keep them in the pond* 
within the precincts of the misasagi, so that, looking on these 
birds, we may comfort our feelings of longing.” Orders were 


1 Chiy means the middle one of three sons ; ai, to be sad, to grieve. 


She was not Empress. 
6 misasagi are surrounded with a moat. 


トコ 


A.D. 193. 


VII. 3. 


218 NIHONGI. 


therefore sent to the various provinces to send tribute of white 
birds. 

Intercalary rrth month, 4th day. The province of Koshi 
sent tribute of four white birds. Now the messengers who were 
sent with the birds stayed for the night on the bank of the 
river Uji. Then Prince Gama-mi-wake, of Ashigami, seeing 
the white birds, made inquiry, saying :—‘‘ Whither are you 
taking these white birds?” The men of Koshi answered and 
said :—‘ The Emperor, out of his longing for the Prince, his 
father, intends to keep them as pets. Therefore do we bring them 
as tribute.” Prince Gama-mi-wake spake to the men of Koshi, 
saying :—‘‘ These may be white birds, but when they are 
roasted they will become black birds.” So he forcibly seized 
the white birds and carried them away. Hereupon the men of 
Koshi came and reported to the Emperor, who was indignant 
at the affront offered by Prince Gama-mi-wake to the late 
Prince, and sending troops, put him to death. 

Prince Gama-mi-Wake was the younger brother of the 
Emperor by a different mother. The people of that time said: 
—‘* A father is Heaven, an elder brother is a Lord ; how can he 
escape execution who is wanting in respect to Heaven, and who 
thwarts his Lord?”? 

This year was the year Midzunoye Saru (gth) of the Cycle. 

2nd year, Spring, 1st month, 11th day. Oki-naga-tarashi- 
hime was appointed Empress. Before this the Emperor had 
taken to him as consort Oho-nakatsu-hime, daughter of his 
uncle Hiko-bito Ohine. She bore to him the Imperial Prince 
Kakosaka and the Imperial Prince Oshikuma. Next he took 
to him as consort Oto-hime, daughter of Oho-saka-nushi,’ the 
ancestor of the Miyakko of Kukumada. She bore to him the 
Imperial Prince Homuya wake. . 

2nd month, 6th day. The Emperor made a progress 
to Tsunoga,® where he erected a temporary palace and dwelt 
in it. This was called the Palaceof Kehi. In the same month 
the granary of Ahaji was established. 

3rd month, 15th day. The Emperor made a tour of inspec- 


’ These phrases are Chinese, and therefore an anachronism in a history of 
this period. 
Great-sake-master. 3 Tsuruga. 


CHIUAI. 219 


tion to the Southern provinces. Hereupon he left behind the 
Empress and the functionaries, and with two or three High 
officials' and several hundred officers in attendance, he pro- 
ceeded, thus lightly equipped, as far as the land of Kii, where 
he dwelt in the Palace of Tokorotsu. At this time the Kumaso 
rebelled and did not bring tribute. The Emperor thereupon 
prepared to smite the Land of Kumaso, and starting from 
Tokorotsu, borne over the sea, he made a progress to Anato. On 
the same day he sent messengers to Tsunoga and commanded 
the Empress, saying :—‘“‘ Set out straightway from that harbour 
and meet me at Anato.” 

Summer, 6th month, roth day. The Emperor anchored 
in the harbour of Toyora, while the Empress, who had 
set out from Tsunoga on her way there, arrived at the 
Strait of Nuta, and partook of food on board her ship. A 
great many tahi assembled beside the ship. The Empress 
sprinkled sake upon the tahi, which forthwith became drunk 
and floated to the surface. Then the fishermen, having 
caught numbers of these tahi, were delighted, and said :— 
‘‘ They are the fish given us by our wise sovereign.” There- 
fore the fish ofthat place, when the sixth month comes, are in 
the habit of floating belly upwards as if they were drunk. This 
was the origin of it. 

‘Autumn, 7th month, 5th day. The Empress anchored in the 
harbour of Toyora. On this day the Empress found in the 
sea a Nyot’ pearl. 

gth month. The Emperor erected a Palace in Anato, and 
dwelt in it. It was called the Palace of Toyora in Anato. | 

8th year, Spring, rst month, qth day. The Emperor pro- 
ceeded to Tsukushi. At this time Kuma-wani the ancestor 
of the Agata-nushi of Oka, hearing of the Emperor’s arrival, 
pulled up beforehand a 500-branched Sakaki tree, which he set 


1 Daibu. 


3 The Nyoi (40 tA) is a sort of sceptre seen in the hands of Buddhist 
idols. It contains the Mani, one of the Sapta ratna, a fabulous pearl which 
is ever bright and luminous, and therefore a symbol of Buddha and of his 
doctrines, 

A Buddhist term is of course an anachronism in this narrative. 

* Bear (ie, enormous), sea-monster, a fit name for a personage of a 
legendan; narrative. SCeP. 61, note 3. 


Vill 


VIII. 5. 


VIII. 6. 


220 NIHONGI. 


up on the bows of a nine-fathom ship. On the upper branches 
he hung a white-copper mirror, on the middle branches he hung 
a ten-span sword, and on the lower branches he hung Yasaka 
Jewels. With these he went out to meet him at the Bay of 
Saha in Suwo, and presented to him a fish-salt-place.' In doing 
so, he addressed the Emperor, saying :—‘“‘ Let the Great Ferry 
from Anato to Mukatsuno be its Eastern Gate and the Great 
Ferry of Nagoya’ be its Western Gate. Let the Islands of 
Motori and Abe and none else be the august baskets: let the 
Island of Shiba be divided and made the august pans : let the Sea 
of Sakami be the salt-place.” He then acted as the Emperor's 
pilot. Going round Cape Yamaga, he entered the Bay of Oka. 
But in entering the harbour, the ship was unable to go 
forward. So he inquired of Kuma-wani, saying :—‘‘ We have 
heard that thou, Kuma-wani, hast come to us with an honest 
heart. Why does the ship not proceed?’”’ Kuma-wani addressed 
the Emperor, saying 一" It is not the fault of thy servant that 
the august ship is unable to advance. At the entrance to this 
bay there are two Deities, one male and the other female. 
The male Deity is called Oho-kura-nushi,* the female Deity is 
called Tsubura-hime. It must be owing to the wish of these 
Deities.” The Emperor accordingly prayed to them, and 
caused them to be sacrificed to, appointing his steersman 
Iga-hiko, a man of Uda in the province of Yamato, as priest.‘ 
So the ship was enabled to proceed. The Empress entered in 
a different ship by the Sea of Kuki. As the tide was out, she 
was unable to goon. Then Kuma-wani went back and met 
the Empress by way of Kuki. Thereupon he saw that the 
august ship made no progress, and he was afraid. He hastily 
made a fish-pond and a bird-pond, into which he collected all 
the fishes and birds. When the Empress saw these fishes and 
birds sporting, her anger was gradually appeased, and with the 
flowing tide she straightway anchored in the harbour of Oka. 


1 A salt-pan. 

2 Near Karatsu. It was from Nagoya that Hideyoshi’s expedition sailed 
for Corea. By the salt-place is evidently meant the whole northern coast of 
Kiushiu. Salt is still made here, though the chief seat of this manufacture 
is now the shores of the Inland Sea. See Wileman in “T.A S.J.” XVII. 1. 

5 Great-magazine-lord. * Hafuri. 


アー 


CHIUAI。 221 


Moreover, Itote, the ancestor of the Agata-nushi of Ito' in 
Tsukushi, hearing of the Emperor’s coming, pulled up sakaki 
trees of 500 branches, which he set up in the bow and stern of 
his ship. On the upper branches he hung Yasaka jewels, on 
the middle branches white-copper mirrors, and on the lower 
branches ten-span swords, and coming to meet the Emperor at 
Hikejima in Anato, presented them to him. In doing so, he 
addressed the Emperor, saying :—‘‘ As to these things which 
thy servant dares to offer, mayst thou govern the universe with 
subtlety tortuous as the curvings of the Yasaka jewels :* may 
thy glance survey mountain, stream and sea-plain bright as 
the mirror of white copper; mayst thou, wielding this ten-span 
sword, maintain peace in the Empire.” Thereupon the 
Emperor commended Itote, and called him Isoshi. Where- 
fore the men of that time called the native place of Itote the 
Land of Iso. The present name Ito is a corruption of this. 

22nd day. The Emperor arrived in the district of Naka. 
Here he dwelt in the palace of Kashihi. 

Autumn, gth month, 5th day. The Emperor addressed his 
Ministers, and consulted with them as to attacking the Kumaso. 
At this time a certain God inspired the Empress and instructed 
her, saying :—‘‘ Why should the Emperor be troubled because 
the Kumaso do not yield submission? It is a land wanting in 
backbone. Is it worth while raising an army to attack it? 
There is a better land than this, a land of treasure, which may 
be compared to the aspect of a beautiful woman—the land of 
Mukatsu,* dazzling to the eyes. In that land there are gold 
and silver and bright colours in plenty. It is called the Land 
of Silla of the coverlets of paper-mulberry.* If thou worship- 
pest me aright, that land will assuredly yield submission freely, 
and the edge of thy sword shall not at all be stained with blood. 


' This place is mentioned by a Chinese traveller to Japan in the third 
century of our era. “There are” (he says) “hereditary kings in Ito, who 
all owe allegiance to the Queen country.” 

* No doubt Maga-tama are meant. 3 Opposite. 

* Taku-fusuma in Japanese. This is a pillow-word, prefixed to Silla, not 
in the least because coverlets of cloth woven from the inner bark of the 
paper-mulberry were in use in that country, but because Silla (in Japanese 
Shiraki) suggests Shira, white, and textiles of paper-mulberry were white. 
By “bright colours” is probably meant dyed textile goods. 


VIII. 3 


222 NIHONGI, 


Afterwards the Kumaso will surrender. In worshipping me, 
let these things be given as offerings, namely, the Emperor’s 
august ship and the water-fields’ called Ohota,* presented to 
him by Homutachi, the Atahe of Anato.” When the Emperor 


heard the words of the God, his mind was filled with doubt, 


and straightway ascending a high hill, he looked away into the 
distance. But far and wide there was the ocean, and he saw 
no land. Hereupon the Emperor answered the God, and’ 
said :—‘* We have looked all around, and there is sea, and no 
land. Can there be a country in the Great Void?* Who is 
the God who cheats Us with vain illusions ? Moreover, all 
the Emperors Our ancestors have worshipped the Gods of 
Heaven and Earth without exception, and none has been 
omitted.” Then the God again spake by the mouth of the 


- Empress, saying :—‘“‘I see this country lie outstretched like a 


VIII. 8。 


A.D. 2CC. 


reflection from Heaven in the water. Why sayest thou that 
there is no country, and dost disparage my words? But as 
thou, O King! hast spoken thus, and hast utterly refused to 
believe me, thou shalt not possess this land. The child with 
which the Empress has just become pregnant, he shall 
obtain it.” . 

The Emperor, however, was still incredulous, and persisted 
in attacking the Kumaso. But he retreated without having 
gained a victory. 

gth year, Spring, 2nd month, 5th day. The Emperor took 
suddenly ill, and died on the following day, at the age of 52. 

One version says:—‘‘ The Emperor having gone in 
person to smite the Kumaso, was hit by an enemy’s arrow, 
and slain.” 

Thereupon the Empress and the Prime Minister Takechi no 
Sukune suppressed the mourning for the Emperor, and did not 
allow it to be known to the Empire. 

Accordingly the Empress commanded the Prime Minister, 
the Nakatomi‘ Ikatsu no Muraji, Oho-miwa no Ohotomo- 


1 i.e., rice lands. * Great fields. . 

3 The sky. Corea is visible from the Japanese island of Tsushima, and 
must have been well known to the Japanese at this time. There has already 
been frequent mention of it in the “ Nihongi” itself. 

4 Probably herc used in its original signification of Middle Minister. 


CHIUAI. 223 


nushi no Kimi, Mononobe no Ikuhi no Muraji, and Ohotomo 
no Takemotsu no Muraji, saying :—‘‘ The Empire is still yiir.o. 
ignorant of the Emperor’s decease. If the people were to 
know of it, there would be negligence.”” So she instructed the 
four high officials to cause the functionaries to keep watch 
within the Palace while the body of the Emperor was secretly 
taken up and entrusted to Takechi no Sukune. He removed 
it by sea to Anato, and buried it temporarily in the Palace 
of Toyora, giving it a fireless temporary burial." 

22nd day. The Prime Minister, Takechi no Sukune, re- 
turned from Anato, and made his report tothe Empress. This 
year, owing to the expedition against Silla, it was impossible 
to bury the Emperor.’ 


1 The commentators say that for the sake of secrecy there were no lights 
used. 

* An army of labourers was needed to build one of the enormous tumuli 
which were the fashion at this time. 


1X. 


2. 


BOOK IX. 
OKINAGA-TARASHI-HIME NO MIKOTO。 
(JINGO' KOGU,) 


OKINAGA-TARASHI-HIME NO MIKOTO was the great-grandchild 
of the Emperor Waka-Yamato-neko-hiko Ohohihi? and the 
daughter of Prince Okinaga* no Sukune. Her mother’s name 
was Katsuraki no Taka-nuka-hime. She was made Empress 
in the second year of the Emperor Naka-tsu-hiko. Whilst 
still young, she was intelligent and shrewd, and her counte- 
nance was of such blooming beauty that the Prince her father 
wondered at it. 

In his gth year, Spring, the 2nd month, the Emperor 
Naka-tsu-hiko died in the palace of Kashihi in Tsukushi. At 
this time the Empress was grieved that the Emperor would 
not follow the Divine instructions, and had consequently died 
a premature death. She thought she would find out what God 
had sent the curse, so that she might possess herself of the 
land of treasures. She therefore commanded her Ministers 
and functionaries to purge offences * and to rectify transgres- 


! Divine merit or success. 2 Kaikwa Tenno. 

3 Name ofa place in Ohomi. This is hardly consistent with the state- 
ment at the end of this reign that Oki-naga (long life) was a posthumous 
name given her, apparently owing to the great age to which she attained. 

4 The ceremony of purification (harahi) is referred to. 

Motowori observes on the parallel passage of the “ Kojiki” that tsumi, 
offence, includes kegare, pollutions, ashiki waza, ill-deeds, and wazawahi, 
calamities. The offences for which the ceremony of purification was required 
are enumerated in the “ Kojiki” as flaying alive, flaying backwards, breaking 
down the divisions between rice-fields, filling up irrigating channels, com- 
mitting nuisances, incest, and bestiality. The Oho-harahi, or Great Purifica- 
tion Ritual, gives a similar but more detailed description. See Ch. K,, 


P・ 230. 


- JINGO. 225 


sions, also to construct a Palace of worship in the village of 
Wayamada. 

3rd month, 1st day. The Empress, having selected a lucky 
day,’ entered the Palace of worship, and discharged in person the 
office of priest.» She commanded Takechi no Sukune to play 
on the lute,‘ and the Nakatomi, Igatsu no Omi, was designated 
as Saniha.’ Then placing one thousand pieces of cloth, high 
pieces of cloth, on the top and bottom of the lute, she prayed 
saying :—‘‘ Who is the God who on a former day instructed the 
Emperor? I pray that I may know his name.” After seven 
days and seven nights there came an answer, saying :—‘‘ I am 
the Deity who dwells in the Shrine of split-bell Isuzu in the 
district of hundred-transmit Watarahi in the province of divine- 
wind Ise, and my name is Tsuki-sakaki idzu no mi-tama ama- 
zakaru Muka-tsu hime‘ no Mikoto. 

Again she inquired :—‘‘ Other than this Deity, are there any 
Deities present ?’’ The answer was:—‘‘I am the Deity who 
comes forth on the ears of the flag-like Eulaha,* and my dwell- 
ing is in the district of Aha in Ada-fushi in Qda.’”’ She 
inquired :—‘‘ Are there others?” There was an answer, 
saying :—‘“‘ There is the Deity who rules in Heaven, who rules 
in the Void, the gem-casket-entering-prince, the awful Koto- 
shiro-nushi.”’ ® 


1 Lit. religious abstinence. See above, p. 176. 

2 “ Lucky day” is probably a Chinese trait. 3 Kannushi. 

* The Japanese or Adzuma koto, described as an instrument five or six 
feet long, with six strings. 

§ Saniha is explained as the official who examines the utterances prompted 
by the Deity. The literal meaning is “ pure court,” from the place in which 
he stood during the ceremony. See Ch. K., p. 229. 

* The epithets split-bell, hundred-transmit and divine-wind are makura- 
kotoba or pillow-words, which have no meaning to us. Split-bell is put 
before Isuzu because suzu means bell (Fr. grélot). Wataru, “to cross over,” 
suggests the phrase momo-tsutahe (hundred-transmit). See Ch. K., p. 247. 

* The awful spirit of the planted Cleyera, the lady of sky-distant Mukatsu. 
Mukatsu, as appears from p. 221, is Corea. The Deity who dwells at Ise 
is the Sun-Goddess. But she chooses (apparently) to represent herself as a 
Corean Deity. Sakaki (Cleyera Japonica) is the sacred tree of ShintG。 

$ A tall grass, like pampas grass, hence the epithet flag-like. 

? Koto-shiro-nushi, thing-know-master. Thing-know is a Chinese idiom for 
“to rule,” and it is the same word which is rendered rule just above. 


Q 


le 


IX 4. 


226 NIHONGI, 


She inquired:—‘ Are there others?” There was an 
answer, saying :—‘“‘ It is not known whether there are others or 
not.” Hereupon the Saniha' said:—‘ There is no answer 
now, but they will speak again afterwards.” So there was an 
answer, saying :—‘‘ There are the Gods who have settled to the 
bottom of the water of the Little Strait of Tachibana’ in the 
Land of Hiuga, and who are produced and dwell there like 
fresh water plants. Their names are Uha-tsutsu no wo, Naka- 
tsutsu no wo, and Soko-tsutsu no wo.’ 

She inquired :—‘ Are there others?”’ There was an answer, 
saying :—‘‘ Whether there are or not is unknown.” And 
nothing more was ever said as to the existence of other Gods. 

Now that the Divine words‘ had been obtained, the Gods 
were worshipped in accordance with their instructions. There- 
after, Kamo no Wake, the ancestor of the Kibi no Omi, was 
sent to attack the Kumaso. Before many days had elapsed 
they freely submitted. 

Moreover, there was in the village of Notorita a man 
named Hashiro Kuma-washi.* He was a fellow of powerful 
frame, and had wings on his body, so that he could fly, and 
with them soar aloft. Therefore he would not obey the 
Imperial commands, but habitually plundered the people. 

17th day. The Empress desired to attack Kuma-washi. So 
from the Palace of Kashihi she returned to the Palace of 
Matsunowo. At this time a whirlwind suddenly arose, and 
her august hat was blown off by the wind. Therefore the men 
of the time called that place Mikasa.‘ 

20th day. She arrived at the Moor of Sosoki, where she 
took up arms and smote Hashiro Kuma-washi, and destroyed 
him. Then she addressed her courtiers, saying :—‘‘ My mind 
is at peace now that we have taken Kuma-washi.” Therefore 
the name of that place was called Yasu.’ 

25th day. Going on from thence, she arrived at the district. 
of Yamato* where she put to death a Tsuchi-gumo named 

1 See above, p. 225. 

* Little Strait is in the original Wodo: the Bungo Channel. 

* See Ch. K., p. 41, also above, p. 27. 

4 The term “divine words” probably means the proper names and titles 
of the Deities. 


5 Feather-white bear-eagle. 6 August hat. 7 Peaceful. 
§ In Chikugo. 


JINGo. 227 


Tabura-tsu-hime. | Now Tabura-tsu-hime’s elder brother 
Natsuha had raised an army and advanced against the Empress, 
but on hearing that his younger sister had been already put to 
death, he took to flight. 

Summer, 4th month, 3rd day. Proceeding northwards, 
she arrived at the district of Matsurain the Land of Hizen, and 
partook of food on the bank of the river Wogawa,' in the 
village of Tamashima. Here the Empress bent a needle and 
made of it a hook. She took grains of rice and used them as 
bait. Pulling out the threads of her garment, she made of 
them a line. Then mounting upon a stone in the middle of the 
river, and casting the hook, she prayed, saying :—‘‘ We are 
proceeding westward, where we desire to gain possession of the 
Land of Treasure. If we are to succeed, let the fish of the 
river bite the hook.” Accordingly, raising up her fishing-rod, 
she caught a trout. Then the Empress said :—“ It is a strange 
thing.” Wherefore the men of theday called that place the Land 
of Medzura. The present name Matsura *is a corruption of this. 
For this reason, whenever the 1st decade of the 4th month 
comes round, the women of that land take hooks, which they 
cast into the river and catch trout—a custom which has not 
ceased unto this day. The men may angle for fish, but they 
cannot catch any. 

This having been done, the Empress knew that there was 
virtue in the teaching of the Gods, and she made sacrifice anew 
to the Gods of Heaven and Earth. As it was her purpose in 
person to chastise the West, she set apart a sacred rice-field, 
and tilled it. Then, in order to divert water from the Naka- 
gaha with which to irrigate it, she dug a channel as far as the 
Hill of Todoroki. But a great rock stood in the way, and she 
was unable to pierce a channel through it. Then the Empress 
sent for Takechi no Sukune, and offering a sword and a mirror 
made him pray tothe Gods of Heaven and Earth, and ask them 
to allow the channel to be completed. Straightway there came 
thunder and lightning, and stamped that rock asunder, so that 
the water passed through. Therefore the men of the time 
called that channel the Channel of Sakuta.* 


2 Little river, 
3 Medzurashiki means “strange.” Matsura is really Matsu-ura, fir-bay. 
* Sundercd ficld. 

Q 2 


IX. 5. 


228 NIHONGI. 


The Empress returned to the Bay of Kashihi, and loosing 
her hair, looked over the sea, saying :—‘“‘ I, having received the 
instructions of the Gods of Heaven and Earth, and trusting in 
the Spirits of the Imperial ancestors, floating across the deep 
blue sea, intend in person to chastise the West. Therefore do 


- I now lave my head in the water of the sea. If I am to be 


successful, let my hair part spontaneously into two.”’ Accord- 
ingly she entered the sea and bathed, and her hair parted of its 
own accord. The Empress bound it up parted into bunches.' 
Then she addressed her ministers, saying :—‘‘ To make war 
and move troops is a matter of the greatest concern toa country. 


. Peace and danger, success and failure must depend on it. If I 


now entrusted to you, my ministers, the duties of the expedition 
we are about to undertake, the blame, in case of ill-success, 
would rest with you. This would be very grievous to me. 
Therefore, although I am a woman, and a feeble woman too, 
I will for a while borrow the outward appearance of a man, and 
force myself to adopt manly counsels. Above, I shall receive 
support from the Spirits of the Gods of Heaven and Earth, 
while below I shall avail myself of the assistance of you, my 
ministers. Brandishing our weapons, we shall cross the towering 
billows: preparing an array of ships, we shall take possession of 
the Land of Treasure. If the enterprise succeeds, all of you, 
my ministers, will have the credit, while if it is unsuccessful, I 
alone shall be to blame. Such have been my intentions, do ye 
deliberate together regarding them.”’ The ministers all said :— 
4 The object of the measure which the Empress has devised for 
the Empire is to tranquillize the ancestral shrines and the Gods 
of the Earth and Grain, and also to protect her servants from 
blame. With heads bowed to the ground we receive thy 
commands.” * 

Autumn, gth month, roth day. The various provinces were 
ordered to collect ships and to practise the use of weapons. 
But an army could not be assembled. The Empress said :— 
‘‘ This is-surely the will of a God.” So she erected the Shrine 
of Oho-miwa, and offered there a sword and aspear. Then the 
troops assembled freely. Hereupon a fisherman of Ahe, by 


! In manly fashion. 
2 This speech is copied from a Chinese book. 


. JINGO. . 229 


name Womaro, was sent out into the Western Sea, to spy if IX. 7. 


there was any land there. He came back and said :—‘“‘ There 
is no land to be seen.” Again a fisherman of Shika, named 
Nagusa, was sent to look. After several days he returned, and 
said :—‘“ To the north-west, there is a mountain girt with 
clouds and extending crosswise. This is perhaps a country.” 
Hereupon a lucky day was fixed upon by divination. There 
was yet an interval before they should set out. Then the 
Empress in person, grasping her battle-axe, commanded the 
three divisions of her army, saying :—‘‘If the drums are 
beaten out of time, and the signal-flags are waved confusedly, 
order cannot be preserved among the troops: if greedy of 
wealth, and eager for much, you cherish self and have regard 
for your own interests, you will surely be taken prisoners 
by the enemy. Despise not the enemy, though his numbers 
may be few; shrink not from him, though his numbers may be 
many. Spare not the violent, slay not the submissive. There 
will surely be rewards for those who ultimately conquer in 
battle, and of course punishments for those who turn their 
backs and flee.” 

After this a God gave instructions, saying :—‘‘ A gentle spirit 
will attach itself to the Empress’s person, and keep watch 
over her life: a rough spirit will form the vanguard, and bea 
guide to the squadron.” So when she had received the divine 
instructions she did worship, and for this purpose appointed 
Otarimi,' Yosami no Ahiko to be the Director of the ceremonies 
in honour of the God. 

The time had now come for the Empress’s delivery. So she 
took a stone which she inserted in her loins, and prayed, say- 
ing :—‘‘ Let my delivery be in this land on the day that I 
return after our enterprise is at an end.” That stone 1s now 
on the road-side in the district of Ito.’ 

After this the rough spirit was told to act as vanguard of the 
forces, and the gentle spirit requested to act as guardian of the 
Royal vessel. 


* Otarimi is the na, or personal name; Yosami the uji, or name of the 
House ; Ahiko is the Kabane, or title. 

2 Tradition pointed out /wo white egg-shaped stones a little over a foot 
long as those used on this occasion. They were afterwards stolen. 


レー 


2 3O NiHONGr。 


Winter, roth month, 3rd day. Sail was set from the har- 
bour of Wani.' Then the Wind-God made a breeze to spring 
up, and the Sea-God * uplifted the billows, The great fishes of 
the ocean, every one, came to the surface and encompassed the 

1X.9. ships. Presently a great wind blew from a favourable quarter 
on the ships under sail, and following the waves, without the 
labour of the oar or helm, they arrived at Silla. The tide-wave 
following the ships reached far up into the interior of the 
country. Hereupon the King of Silla feared and trembled, 

and knew not what to do, so he assembled all his people and 

said to them :—‘‘ Since the State of Silla was founded, it has 

) never yet been heard that the water of the sea has encroached 

\ upon the land. Is it possible that the term of existence granted 
) to it by Heaven has expired, and that our country is to become 
a part of the ocean?” Scarce had he spoken when a warlike 
fleet overspread the sea. Their banners were resplendent in 
the sunlight. The drums and fifes raised up their voices, and the 
mountains and rivers all thrilled to the sound. The King of 
Silla beholding this from afar felt that his country was about 
to be destroyed by this extraordinary force, and was terrified 
out of his senses. But presently coming to himself, he said :- 一 
“7 T have heard that in the East there is a divine country named 
| Nippon, and also that there is there a wise sovereign called the 
1Tenno. This divine force must belong to that country. How 

IX. 10. | could we resist them by force of arms?” So he took a white 
| flag, and of his own accord rendered submission, tying his 

\ hands behind his back with a white rope. He sealed up the 
maps and registers, and going down before the Royal vessel 
bowed his head to the ground, and said :—‘‘ Henceforward, as 

long as Heaven and Earth endure, we will obediently act as 

thy forage-providers. Not allowing the helms of our ships to 
become dry, every spring and every autumn we will send 
tribute of horse-combs and whips. And, without thinking the 
sea-distance a trouble, we will pay annual dues of male and 
female slaves.” He confirmed this by repeated oaths, saying :— 

‘‘ When the sun no longer rises in the East, but comes forth 


' In Tsushima. 
? The words. used here for Wind-God and Sea-God are purely Chinese. 
“ Eolus” and “ Neptune” would be just as appropriate in a Saga. 


JINeo. 231 


in the West; when the River Arinare' turns its course back- 
ward, and when the river pebbles ascend and become stars— 
if before this we fail to pay homage every spring and every 
autumn, or neglect to send tribute of combs and whips, may 
the Gods of Heaven and Earth both together punish us.” 

Then someone said :—‘‘ Let us put to death the King of 
Silla.” Hereupon the Empress said :—‘‘ When I first received 
the Divine instructions, promising to bestow on me the Land 
of Gold and Silver, I gave orders to the three divisions of the 
army, saying :—‘ Slay not the submissive.’ Now that we have 
taken the Land of Treasure, and its people have freely offered 
submission, it would be unlucky to slay them.” So she loosed 
the cords with which he was bound, and made him her forage- 
provider. | | 

Ultimately she proceeded to the interior of that country, 
placed seals on the magazines of precious treasure, and took 
possession of the books of maps and registers.* The spear on 
which the Empress leant * was planted at the gate of the King 
of Silla as a memorial to after ages. Therefore that spear 
even now remains planted at the King of Silla’s gate. 

Now Phasa Mikeun,‘ King of Silla, gave as a hostage Mr- 
cheul-kwi-chi Pha-chin Kan-ki,’ and with gold and silver, 
bright colours, figured gauzes and silks, he loaded eighty vessels, 
which he made to follow after the Imperial forces. This was 
the origin of the King of Silla always sending eighty ships of 
tribute. 

Hereupon the kings of the two countries of Koryo and Pekche* 


1 Supposed to be the Am-nok-kang. 

* The Cadastral records. 3 As a staff. 

_ * The traditional kana rendering is Hasa Mukin. Phasa was the 6th King 
of Silla. He reigned from a.p. 80 to A.D. II2. Mikeun or Mukin is not 
clear. The last syllable corresponds with the last syllable of ni-sé-keun 
(Je, 師 4), an old Silla word for king, mentioned in the Introduction to 
the “ Tongkam.” 

* The traditional kana has Mi-shi-ko-chi Ha-tori Kamu-ki. Pha-chin 
was the fourth official rank in Silla (see * Tongkam,” I. 31), and Kanki is said 
by the Shiki to bea title. A Silla Prince named Mis&heun (in Japanese 
Mishikin) was sent as hostage to Japan A.D. 4o2. It is clear from what 
follows (A.D. 205) that this is the same person. 

The original name of this country is Kokuryo. It did not become 
officially known as Koryé until A.D. 936, but the contracted form was in use 


* ——— 


IX. 12. 


232 NIHONGI. 


hearing that Silla had rendered up its maps and registers,’ and 
made submission, secretly caused the warlike power (of the 
Empress) to be spied out. Finding then that they could not 
be victorious, they came of themselves without the camp, and 
bowing their heads to the ground, and sighing, said :—‘‘ Hence- 
forth for ever, these lands shall be styled thy western frontier 
provinces, and will not cease to offer tribute.” Accordingly 
interior Governments were instituted. This is what is termed 
the three Han.’ 

The Empress returned from Silla. 

12th month, 14th day. She gave birth to the Emperor 
Homuda in Tsukushi. Therefore the men of that time called 
the place where he was born Umi.’ 


long before, and there are examples of it in Chinese literature as early as 
A.D. 500 (Parker, ‘‘ Race Struggles in Corea,” “T.A.S.J.,” XVIII., Pt. IT.). 
The capital was Phyongyang, at least at one time. 

The Japanese name for this kingdom was Koma, a word of doubtful 
derivation. I think it possible that it means bear (in Corean kom}, and that 
the Koma of Corea and the Kuma of Japan were the same race—like the 
Saxons of Germany and the Saxons of England. Parker, in the article just 
referred to (p. 216), suggests that Koma was really a part of Pékché, and 
not Koryo. The town of Koma or Kuma was certainly in Pékché territory, 
and was for a while the capital. But 1 cannot think that the Japanese could 
have been mistaken on this point. They were far too well acquainted with 
Corean matters, and with them Koryo and Koma are the same thing. It is 
probable nevertheless that Koma or Kumanari was at some time the seat of 
the race of that name, as Kumamoto in Japan was of the Japanese Kuma. 
It is now Ung-chhon (bear-river), near the mouth of the R. Nak-tong, and 
a convenient port for crossing over to Japan. 

Pékché, known to the Japanese as Kudara, was the S.-W. kingdom of 
Corea. 

' i.e. the territory described in them. 

3 Corea at one time was divided into three kingdoms, called Ma-han, Sin- 
han, and Pyén-han, corresponding respectively to Pékché, Silla, and Koryo. 
But there is some doubt on the subject. 

The three Han are rendered in the kana gloss mitsu no Kara-kuni. But 
although Kara is sometimes used loosely for all Corea, and even to include 
China, I doubt much whether there ever was such a phrase as the three 
Karas. It looks like a mere literal translation of Samhan. 

For an estimate of the historical value of this narrative of the conquest of 
Corea, I would refer the reader to my paper on Early Japanese History in 
the “ T.A.S.J.,” XVI. Pt. 1. 

3 Birth. 


_ JINGO. | 233 


One version says: 一 " When the Emperor Tarashi- 
nakatsu-hiko dwelt in the palace of Kashihi in Tsukushi, 
there were Deities who spake by the mouth of Uchi-saru- 
taka, Kuni-saru-taka, and Matsu-ya-tane, ancestors of the 
Agata-nushi of Saha, and admonished the Emperor, 
saying :—‘ If the august descendant wishes to gain the 
Land of Treasure, we will presently bestow it on him.’ So 
on a later day, a lute was brought and given to the 


Empress. And the Empress played upon the lute, in 


accordance with the word of the Gods. Hereupon the 
Gods spake by the mouth of the Empress, and admonished 
the Emperor, saying:—‘The land which the august 
descendant wishes for is, as it were, a stag’s horn, and 
not a real country. But if the august descendant now 
makes due offering to us of the ship in which he sails, and 
of the water-field' called Ohota given him as tribute by 
Homutate, the Atahe of Anato, we will bestow on the 
august descendant a dazzling land, a land of plenteous 
treasures, fair to look upon as a beautiful woman.’ Then 
the Emperor answered the Gods, saying :—‘ Gods though 
ye may be, why these deceiving words? Where is there 
any country ? Moreover, when the ship in which We sail 
has been offered to you Deities, in what ship shall We 
sail? Nor do I know what Gods ye are. I pray you, let 
me know your names.’ Then the Gods gave their names, 
saying :—‘ Uha-tsutsu no wo, Naka-tsutsu no wo, Soko- 
tsutsu no wo.’ Such were the names of the three Gods 
given by them. And again one said :—‘I am Mukahitsu 
no wo, Kiki-so-ofu-itsuno mitama, Hayasa-nobori no 
Mikoto.” Then the Emperor spake to the Empress, and 
said :—‘ What ill-sounding things they say! Is it a 
woman ? What is meant by Hayasa-nobori ?’* Then the 
Gods addressed the Emperor, saying:—‘O King, since 
thou art thus unbelieving, thou shalt not possess that 
country. But the child which is now in the Empress’s 
womb, he will doubtless take possession of it.’ On that 
night the Emperor took suddenly ill, and died. Afterwards 
the Empress performed worship in accordance with the 


* Riceefield. Speed-ascend. 


234 NIHONGI. 


directions of the Gods.’ Then the Empress, clad in male 
attire, went on the expedition against Silla, and the Gods 
guided her. Accordingly the wave which followed the 
ship reached far into the interior of the Land. of Silla. 
Hereupon the Silla Prince Urusohorichiu* came to meet 
the Empress, and kneeling down, took hold of the Royal 
vessel. Bowing his head to the ground, he said :—-‘ Hence- 
forward thy servant will act as an interior Government for 
the child of the Gods who dwells in Japan, and will not 
cease to furnish tribute.’ ”’ 

‘One version says :—‘‘ She took prisoner the Prince of 
Silla, and going to the sea-side, plucked out his knee-caps,' 
and causing him to crawl on the rocks, suddenly slew him, 
and buried him in the sand. Accordingly she stationed 
there one man as Governor of Silla, and departed. After- 
wards, the wife of the Prince of Silla, not knowing where 
the body of her husband was buried, all by herself con- 
ceived the thought of deluding the Governor. So, 
enticing him, she said :—‘ If thou wilt let me know the 
place where the Prince’s body is buried, I will surely 
reward thee liberally, and will become thy wife.’ Here- 
upon the Governor believed these deluding words, and 
secretly made known to her the place where the body was 
buried. Then the Prince’s wife and the people of the 
country, having consulted together, slew the Governor, 
and having disinterred the Prince’s body, buried it in 
another place. Then they took the Governor’s body, and 
buried it in the earth under the Prince’s tomb, and taking 
up the coffin, deposited it on the top of the Governor’s 
body, saying:—‘ This is as it ought necessarily to be, 
according to the order of things exalted and things base.’ 
Hereupon the Empress,‘ when she heard of this,- was 


' i.e. offering the ship and lands. 

2 This transliteration follows the traditional Japanese pronunciation. The 
Corean would be U-ryu-cho-pu-ri-chi-u. It may be suspected that the final 
u —} isa mistake for “F kan, a frequent element of Corean titles, perhaps 
= khan, kami? See Parker's “ Race Struggles in Corea,” p. 220. 

3 A Chinese punishment. 

* The original has Tenn6, a word which, strictly speaking, is either 
masculine or feminine, but which is not usually applied to this Empress. 


JINGO. 235 


mightily incensed, and raised a large army, with which it 
was her intent utterly to destroy Silla. So, with war- 
ships filling the sea, she proceeded thither. At this time 
the people of Silla were all afraid, and knew not what to 
do. Having assembled, they consulted together, and slew 

the Prince's wife by way of apology for their crime.” ' 
Hereupon the three Gods who accompanied the expedition, 
viz. Uha-tsutsu no wo, Naka-tsutsu no wo, and Soko-tsutsu no 
wo, admonished the Empress, saying :—‘‘ Let our rough spirits 
be worshipped at the village of Yamada in Anato.” Now 


* The “ Tongkam,” Vol. III. p. 21, has the following under the date 
A.D. 249, Summer, 4th month :—“ The Was invaded Silla, and killed Uro. 
Before this the Was had sent Kalyako as Ambassador to Silla. The King 
made Uro entertain him. Uro said, jesting :—‘‘ Sooner or later we shall 
make your King our salt-slave,and your Queen our cook-wench.” When 
the King of Wa heard this, he sent his General Uto-chiu to invade Silla. 
The King went out and dwelt at Yuchhon. Uro said :—“ To-day’s attack is 
owing to the words of thy servant. I pray thee let me deal with it.” So 
he went eventually to the Wa army, and said :—“ My words on a former 
day were a jest, and nothing more. Who would have thought that war 
should be waged, and that things should come to this extremity?” The 
men of Wa took him, and made a pile of firewood, on which they burnt him 


IX. 15. 


to death, and then went away. Afterwards an Ambassador came from Wa. . 


Uro's wife begged leave from the King to entertain him on her own score. 
Accordingly she made the Ambassador drunk, seized him, and burnt him. 
The Was, enragedat this, besieged Keumsyéng,* but had to retire unsuccessful.” 

Notwithstanding the difference of date 一 A.D. 200 and A.D. 249—and other 
discrepancies, I believe these two narratives relate to the same events. The 
Prince Urusohorichiu of the Japanese account is the Uro of the Corean 
history. The word which I have translated Prince is =, which might also 
be rendered King. But there is no King of this name in Corean history, 
and, as appears from a Corean authority quoted in the “ Ishénihonden,” 
XIV. 11, Sy6k Uro was the son of King Nahe of Silla. The “ Tongkam” 
relates several other events of his life, among others his appointment as 
S6-pul-han (or S6-pul-ya), whence probably the sohori of the name given 
him in the Japanese narrative. 

Kalyako is no doubt the same person as the Katsuraki no Sotsu-hiko 
mentioned below as having been sent on a mission to Silla. Kal is written 
&, which is katsura in Japanese. 

In “ Early Japanese History” I have given reasons for thinking that, for 
this period, Corean history is much more in accordance with facts than 
that of Japan. 





* The Silla capital. 


IX. iC。 


2 36 NIHONGI. 


Homutate, the ancestor of the Atahe of Anato, and Tamomi no 
Sukune, ancestor of the Muraji of Tsumori, represented to the 
Empress, saying :—‘‘ Surely thou wilt set apart unto the Gods 
the lands where they desire to dwell.” So Homutate was 
appointed master of the worship of the rough spirits, and a 
shrine was erected in the village of Yamada in Anato. 

Now in Spring, the second month of the year following the 
expedition against Silla, the Empress removed with her 
ministers and functionaries to the palace of Toyora in Anato, 
where she took up the Emperor’s remains, and proceeded 
towards the capital by the sea-route. Now Prince Kakosaka 
and Prince Oshikuma, hearing of the Emperor’s decease, as 
well as of the Empress’s expedition to the West, and of the 
recent birth of an Imperial Prince, plotted secretly, saying :— 
‘‘The Empress has now a child, and all the ministers obey 
her. They will certainly consult together and establish an 
infant sovereign. But shall we, the elders, obey our younger 
brother ?”’ So, pretending that it was in order to build a 
misasagi for the Emperor, they went to Harima, and raised a 
misasagi at Akashi.' Accordingly they joined boats together 
in a string across to the island of Ahaji, and so transported the 
stones of that island to build it. Now they made every man 
take a weapon, and so they awaited the Empress. Hereupon 
Kurami-wake, the ancestor of the Kimi of Inugami, and 
Isachi no Sukune, ancestor of the Kishi,’ together joined them- 


1 Two or three miles to the east of Maiko, on the bluff above the village 
of West Tarumi, there is a very large double mound, which local tradition 
has associated with the name of Chiuai Tenn6. It is surrounded by the 
usual circles of clay cylinders, known in the neighbourhood as “‘ Chiuai no 
sen-tsubo,” i.e. “the thousand jars of Chiuai.” 

There is a smaller mound of circular shape close to the other, also sur- 
rounded by a circle of clay cylinders. This is no doubt the tomb of a wife, 
son, or minister of the personage buried in the main tumulus. The 
“ Nihongi ” tradition does not account for it. 

The stones were to build the megalithic chamber. 

2 Kishi (FY Gib) is obviously the same as the Silla fourteenth official grade 
kilst (FF 士 ) See “ Tongkam,” I. 31. Ason, so frequently met with in later 
times, is also a Corean official grade. Has sukune anything to do with the 
Silla word for king, isikeun ? 

The “ Kojiki” has “ Kishi of Naniha” in this passage, no doubt r ghtly. 
Ch. K., p. 235. 


JINGO. “ 237 


selves unto Prince Kakosaka, who made them his generals, and 
directed them to raise troops from the Eastern Land. Then 
Prince Kakosaka and Prince Oshikuma went forth together to 
the moor of Toga, and made a “‘ hunt-prayer,”' saying 一 "If 
our project is to be successful, then surely let us take some 
good game.” The two Princes sat each in his shelter, when a 
wild-boar* sprang out suddenly, and climbing on to the shelter, 
bit Prince Kakosaka and killed him. The soldiers every one 
shuddered with fear. Then Prince Oshikuma addressed 
Kurami-wake, saying :—“‘ This is a very ominous: thing. We 
ought not to await the enemy here.” So he withdrew his 
troops, and retreating again, encamped at Sumiyoshi.* At this 
time, the Empress heard that Prince Oshikuma had raised an 
army, and was awaiting her. She commanded Takechi no 
Sukune to take in his bosom the Imperial Prince, and going out 
across by way of the south-sea provinces,‘ to anchor in the har- 
bour of Kii, while the Empress’s ship made straight for Naniha. 
At this time the Empress’s ship swerved towards the midst of 
the sea, and was unable to proceed. She returned again to 
the harbour of Muko,® where she made divination as to this. 
Hereupon Ama-terasu no Oho-kami admonished her, saying: 
—‘‘ My rough spirit may not approach the Imperial residence. 
Let him dwell in the land of Hirota in Mikokoro.” So Ha- 
yama-hime, daughter of Yamashiro-neko, was appointed to 
worship him. Moreover, Waka-hiru-me no Mikoto admonished 
the Empress, saying :—‘“‘I wish to dwell in the land of Nagawo 
in Ikuta.”* So Una-gami no Isachi was appointed to worship 
her. Again, Koto-shiro-nushi no Mikoto admonished her, 
saying :—‘‘ Worship me in the land of Nakata in Mi-kokoro.”’? 
So Naga-hime, younger sister of Ha-yama-hime, was appointed 
to worship him. Again the three Gods, Uha-tsutsu no wo, 
Naka-tsutsu no wo, and Soko-tsutsu no wo, admonished her, 
saying :—‘‘ Let our gentle spirits dwell at Nagawo "in Nuna- 


) Ukehi-gari, a kind of divination. 

* Lit. a red pig, so called from its flesh being red. The domestic pig is 
the white pig. 

3 Near Kobe. * Now called Shikoku. 5 Now Hidge. 

* Just behind the foreign settlement of Kobe. 

‘ Mikokoro here and above may mean “after my august heart.” 

® Sumiyoshi, near Kobe. 


1X. 17. 


IX. 18. 


IX, 19. 


238 NIHONGI. 


kura in Ohotsu, so that they may look upon the ships passing 
back and forward.” Hereupon these Gods were enshrined in 
accordance with their instructions, and the Empress was 
enabled to cross the sea in peace. 

Prince Oshikuma, again withdrawing his troops, retreated as 
far as Uji, where he encamped. The Empress proceeded 
southwards to the land of Kii, and met the Prince Imperial at 
Hitaka. Having consulted with her Ministers, she at length 
desired to attack Prince Oshikuma, and removed to the Palace of 
Shinu. It so happened that at this time the day was dark like 
night. Many days passed in this manner, and the men of that 
time said :—‘‘ This is the Eternal Night.” The Empress 
inquired of Toyomimi, the ancestor of the Atahe of Ki, saying : 
—‘' Wherefore is this omen?” Then there was an old man who 
said :—‘‘ I have heard by tradition that this kind of omeniscalled 


‘Atsunahi no tsumi.’’' She inquired :—‘‘ What does it mean ? ” 


He answered and said :—‘‘ The priests? of the two shrines have 
been buried together.” Therefore she made strict investigation 
in the village. There was a man who said :—‘ The priest of 
Shinu and the priest of Amano were good friends. The priest 
of Shinu fell ill, and died. The priest of Amano wept and 
wailed, saying :—‘ We have been friends together since our 
birth. Why in our death should there not be the same grave for 
both?’ So he lay down beside the corpse and died of himself, 
so that they were buried together. This is perhaps the 
reason.’ So they opened the tomb, and on examination 
found that it was true. Therefore they again changed their 
coffins and interred them separately, upon which the sunlight 
shone forth, and there was a difference between day and 
night. 

3rd month, 5th day. The Empress commanded Takechi no 
Sukune and Take-furu-kuma, ancestor of the Omi of Wani, to 
lead an army of several tens of thousands of men to attack 
Prince Oshikuma. Hereupon, Takechi no Sukune and his 
colleague, having taken picked men, went out by way of 
Yamashiro as far as Uji, where they encamped north of the 
river. Prince Oshikuma came out from his camp, and offered 


' The calamity of there being no sun. | _ * Hafuri, 


JINGO. 239 


battle. Now there was a man called Kuma!’ no Kori, who 
formed the vanguard of Prince Oshikuma’s army. 


One version says :—‘“‘ Ancestor of the Obito of Katsurano 


noki.” Another says :—‘‘ The remote ancestor of the Kishi 
of Tako.” 


Accordingly, in order to encourage his men, he sang with a 
loud voice, saying :— 


Beyond the river 

Is the rough pine-clad plain— 
To that pine-clad plain 

et us cross over, 

With bows of な ん 7 

And store of sounding arrows. 
My dear fellow ! 

My dear fellows ! 

My cousin too ! 

My cousins! 

Come ! let us join battle 
With Uchi no Aso !? 

(Within a tile 

Is there any sand ?)5 

Come! let us join battle ! 


Then Takechi no Sukune, giving command to the three 
divisions of the army, made them all bind up their hair mallet- 
wise. Accordingly he made an order, saying :—‘‘ Let every 
one of you have spare bow-strings concealed in your top-knots, 
and gird on wooden swords.” Having done so, in accordance 
with the commands of the Empress, he deluded Prince Oshi- 
kuma, saying:—‘‘I am not greedy to possess the Empire. 
Only, while cherishing the infant Prince, we will obey my 
Lord the Prince. Why should I contend with thee in battle? 


1 The reader will have noticed how frequently Kuma, bear, occurs in 
proper names. It is, I think, the race Kuma (in Corean, Koma) to which 
they should be referred. 

2 Aso is the same as Ason or "Asomi, probably derived from Ason 
( 阿 *B, the 6th Silla official rank. This is the first mention of this 
title. The reference is to Takechi (Take-uchi) no Sukune. Uchi has a 
pillow-word (tamaki haru) prefixed, which is quite untranslatable. Cf. 
Ch. K., p. 283. | 

3 These two lines are, of course, utterly irrelevant. They are brought in 
for the sake of a play of words, with which it is not worth while troubling 
the reader 


IX 


24O NIHONGI. 


I pray thee let us both cut our bow-strings, fling away our 
weapons, and be in harmony together. Then mayest thou, 
my Lord the Prince, mount to the Heavenly office, and sit a 
peace, making high thy pillow, and wielding at thy will the ten 
thousand appliances.”’ * 

So he openly gave orders to his army that they should all 
cut their bow-strings, and ungirding their swords, fling them 
into the river-water. Prince Oshikuma believed these deluding 
words, and ordered all his troops to ungird their weapons and 
fling them into the water of the river, and also to cut their 
bow-strings. Upon this, Takechi no Sukune commanded the 
three divisions of his army to produce their spare bow-strings, 
and to string their bows again, and, girt with their real swords, 
to advance across the river. Prince Oshikuma, seeing that he 
had been deceived, spake. to Kurami-wake and Isachi no 
Sukune, saying :—‘‘ We have been deceived, and have now no 
spare weapons. How shall we be able to fight?” So he 
withdrew his forces and gradually retreated. Then Takechi no 
Sukune sent forth his choice troops and pursued him, and 
having come up to him just at Afusaka, put him to the rout. 
Therefore that place was called Afusaka.* The army took to 
flight, and ran as far as Kurusuin Sasanami. Many were slain. 

IX.21 Hereupon thé blood overflowed into Kurusu. Therefore in 
horror of this, until this day, the fruit of Kurusu * is not offered 
to the Imperial Palace. Prince Oshikuma, not knowing 
whither to betake himself in his flight, called to him Isachi no 
Sukune and made a song, saying :— 


Come! my child, 

Isachi Sukune ! 

Rather than receive a severe wound 
From the mallet * 

OfUchi no Aso, 

Like unto the grebe 

Let us make a plunge ! 


1 i.e. all the machinery of Government. 

2 Pronounced Osaka, i.e. the hill of meeting. The pass on the road from 
Ki6to to Otsu. A railway tunnel now goes under it. 

3 Kurusu means chestnut-village. 

4 Kabu-tsuchi. See p. 123. 


JINGO. 241 


So they sank together in the crossing-place of Seta, and 
died. Then Takechi no Sukune made a song, saying :— 


The birds that dived, 

At the ferry of Seta, 

By the sea of Afumi.! 

Since with my eyes I cannot see them, 
Can they be still alive ? 


Hereupon they searched for their dead bodies, and were un- 
able to find them. But several days after, they came out on 
the river-bank at Uji.′ Then Takechi no Sukune again made a 
song, saying :— 

In the sea of Afumi, 

At the ferry of Seta, 

The birds that dived— 
Passing Tanakami,* 
Have been caught at Uji. 


_ Winter, roth month, 3rd day. The ministers honoured the 
Empress with the title of Grand Empress. This year was the 
year Midzunoto I (60th) of the Cycle. It was reckoned the 
first year of her administration of the Government. 

2nd year, Winter, rrth month, 8th day. The Emperor was 
buried in the misasagi of Nagano, in the province of Kahachi. 

3rd year, Spring, rst month, 3rd day. The Imperial Prince 
Homuda-wake was appointed Prince Imperial. Accordingly, 
the capital was made at Ihare. It was called the Palace of 
Wakazakura. 

5th year, Spring, 3rd month, 7th day. The King of Silla 
sent O-nyé-sé-pol, Mo-ma-ri Cheul-chi and Pu-ra-mo-chi with 
tribute. It was their desire to get back Mi-cheul HO-chi pol- 
han, who had formerly come as a hostage. With this object 
they tampered with Ho-chi pol-han and caused him to use 
deceit, telling him to make petition and say :—‘‘ The envoys 
O-nye-sa-pol, Mo-ma-ri Cheul-chi, and the other have in- 
formed me that my king, on account of my long failure to 
return, has wholly confiscated my wife and family and made 


1 Now called Lake Biwa, in the province of Afumi or Omi. 

2 Uji is some miles further down the river issuing from Lake Biwa than 
Seta. Seta is just where it leaves the lake. 

2 The name of the upper part of the Uji River. 


IX. 22. 
A.D. 202. 


A.D. 203. 


A.D. 205. 


IX. 23. 


IX. 24. 


242 NIHONGI. 


them slaves. 1 pray thee, let me return for a while to my 
own country and learn whether this be true or false.’”’ The 
Emperor forthwith gave him leave to go, and accordingly sent 
him away, accompanied by Katsuraki no Sotsuhiko. They 
reached Tsushima together, and stayed for the night at the 
harbour of Sabi no umi. Then the Silla envoys Mo-ma-ri 
Cheul-chi and the others secretly provided a separate ship and 
sailors, on board of which they put Mi-cheul Han-ki and made 
him escape to Silla. They also made a straw figure which 
they put in Mi-cheul Ho-chi's berth, and making it appear like a 
sick man, they informed Sotsuhiko, saying 一 " Mi-cheul Hé-chi 
has taken suddenly ill, and is on the point of death.” Sotsu- 
hiko sent men to nurse him, and so discovered the deception. 
Having seized the three Silla envoys, he placed them in a cage 
which he burnt with fire and so killed them. Then he pro- 
ceeded to Silla, where he touched at the harbour of Tatara. 
He took the Castle of Chhora, and returned. The captives 
taken on this occasion were the first ancestors of the Han’? 
people of the four villages of Kuhabara, Sabi, Takamiya, and 
Oshinomi.* 


1 The Chinese character is Ya, ie. the Chinese Han dynasty. The 
interlinear kana has ayabito, which also means Chinese. Possibly they 
were descendants of Chinese emigrants to Corea. 

* Under the date A.D. 418, Autumn, the “ Tongkam” (Vol. IV. 18) has 
the following :— 

“Pak Ché-syang of Silla went to Wa and died there. The king's younger 
brother Misdheun came from Wa. Before this Pok-ho (another brother of 
the King, who had been sent as hostage to Kokuryo) had returned. The 
King addressed Ché-syang, saying :—‘ My love for my two younger brothers 
is like my left and nght arms. Now I have got only one arm. What does 
itavail ?? Ché-syang said :—‘ Though my abilities are those of a broken down 
horse, I have devoted myself to my country’s service. What reason could I 
have for declining? Kokuryo, however, is a great country, and the king 
also is wise. Thy servant was able to make him understand with one word. 
But in dealing with the Was it will be meet to use stratagem to deceive 
them, and not by mouth and tongue to reason with them. I will pretend 
that I have committed a crime and absconded. After I have gone I pray 
thee arrest thy servant’s family.’ So he swore upon his life not to see again 
his wife and children, and went to Nyul-pho. The cable was already 
loosed when his wife came after him, lamenting loudly. Ché-syang said :— 
‘I have already taken my life in my hands, and am leaving for a certain 
death.’ 

At length he went to the Wa country, where he gave out that he was a 


! 


JINco。 243 


13th year, Spring, 2nd month, 8th day. Takechi no Sukune 


rebel. The Lord of Wa doubted this. Before this time men of Pekche had 
gone to the Wa country, and made a false report, saying :—‘ Silla and 
Kokuryo are about to plot together to attack Wa.’ The Lord at length sent 
troops to guard the frontier. And when Kokuryé, having invaded Silla, 
slew those guards also, the Lord of Wa believed that the story told by the 
Pékché men was true. But when he heard that the King of Silla had im- 
prisoned the family of Mis&heun and Ché-syang, he thought that Ché- 
syang was really a rebel. Hereupon he sent forth an army in order to 
attack Silla, and made Ché-syang and Misaheun guides. Coming to an 
island in the sea, all the generals consulted secretly how they should 
destroy Silla and return with Ché-syang and Misaheun's wives and children. 
Ché-syang, knowing this, sailed with Misaheun every day in a boat, under 
the pretence of making pleasure excursions. The Was had no suspicion. 
Che-syang advised Misaheun to return secretly to his country. Misaheun 
said :—‘ How could I have the heart to abandon thee, my lord, and return 
alone?’ Ché-syang said :—‘ Supposing that I succeed in saving my Prince’s 
life, and thus gratify the feelings of the Great King, it will be enough, 
Why should I be so fond of living?’ Misaheun wept, and taking his leave, 
made his escape back to his country. Ché-syang alone slept in the boat. 
He got up towards evening and waited until Misaheun was far on his 
way. The Was, when they found that Misaheun had disappeared, bound 
Ché-syang, and pursued Misadheun, but mist and darkness coming on, 
they could not overtake him. The Lord of Wa was enraged. He flung 
Ché-syang into prison,.and questioned him, saying :—‘ Why didst thou 
secretly send away Misaheun?) Ché-syang said :—‘ As asubject of Kélin 
(Silla), I simply wished to carry out the desires of my Lord.’ The Lord of 
Wa was wroth, and said :—‘ As thou hast now become a vassal of mine, if 
thou callest thyself a vassal of Kélin, thou shalt surely be subjected to the 
five punishments. But if thou callest thyself a vassal of the Wa country, | 
will certainly reward thee liberally. Ché-syang said :—‘I had rather be a 
puppy-dog of Kélin, than a vassal of the Wa country. I had rather be 
flogged in Kélin than have dignities and revenues in the Wacountry.’ The 
Lord of Wa was wroth. He flayed Ché-syang’s feet, cut sedge, and made 
him walk on it (perhaps on the stubble left after the sedge was cut). Then 
he asked him, saying :—‘ Of what country art thou the vassal?’ He said : 一 
‘The vassal of Kélin.’ He also made him stand on hot iron, and asked 
him :—‘ Of what country art thou the vassal?’ He said :—‘ The vassal of 
Kélin” The Lord of Wa, seeing that he could not bend him, put him to 
death by burning. 

The King, hearing of this at the island of Mokto. was much grieved, and 
conferred on Ché-syang the posthumous title of Great Ason. He also 
bestowed rewards on his family, and made Misaheun marry his second 
daughter; and afterwards Ché-syang’s wife, taking with her her three 
daughters, went up toa mountain whence she had a view of the Wa country, 

R 2 


A.D. 


IX. 25. 


244 NIHONGI. 


was commanded to go with the Prince Imperial and worship 
the Great God of Kebi in Tsunoga.' 

17th day. The Prince Imperial returned from Tsunoga. 
On this day the Grand Empress gave a banquet to the Prince 
Imperial in the Great Hall. The Grand Empress raising her 
cup wished long life to the Prince Imperial. Accordingly she 
made a song, saying :— 


This august liquor 
Is not my august liquor : 
This prince of liquors ? 
He that dwells in the Eternal land 
Firm as a rock— 
The august God Sukuna, 
With words of plenteous blessing, 
Blessing all around— 
With words of divine blessing 
Blessing again and again— 
Hath sent as an offering to thee. 
Drink of it deeply. 
Sa! Sa!? 


and having wailed bitterly, she died. She was made the Goddess-mother 
of this mountain, and there is now a shrine there.” 

This, no doubt, relates to the same events as the above passage in 
the “ Nihongi.” Ché-syang is Mo-ma-ri and Mis&-heun is Mi-cheul-Ho-chi. 

The Corean names present much difficulty. I have given the Corean 
pronunciation of the Chinese characters with which they are written, but 
there is much room for doubt whether the Japanese pronunciation would 
not sometimes be better. The text cannot be relied on. 

The interlinear kana gives as the names of the three envoys, Ureshi- 
hotsu, Momari Shichi, and Furamochi, and of the hostage, Mishi Kochi 
hotsu-kan. Here shichi is probably for & 知 (sya-chi), the 13th official 
rank in Silla. 

A Chinese authority quoted by Parker, in “ Race Struggles in Corea,” 
gives one or two examples of Kilin (Kélin or Silla), words which show that 
1000 years ago the language was the same as modern Corean. But I 
cannot recognize anything of the modern language in the Corean names of 
the “‘ Nihongi.” Later, all proper names in Corea are of Chinese derivation. 
Many of the Corean words in the “ Nihongi” are names of offices, all of 
which are replaced in modern Corean by words of Chinese derivation. 

1 Now Tsuruga in Echizen. See Ch. K., p. 237. 

3 In the original “ Kushi no Kami.” The interpretation given above is 
Motowori’s. This line might also mean “the wondrous deity” or the “ God 
of liquor or sake.” 

3 An interjection of encouragement or incitement. 


]rNco. 245 


Takechi no Sukune, on behalf of the Prince Imperial, made 
an answering song, saying :— 


The man who brewed ! 

This august liquor, 

Setting up on the mortar 

His drum, 

Singing all the while, 

He must have brewed it. 

This august liquor 

Is exquisitely more and more delightful. 
Sa! Sa! 


39th year. This year was the year Tsuchinoto Hitsuji 4-D. : 
(56th) of the Cycle. 

The History of Wei says : 一 "" In the reign of the Emperor 
Ming Ti, in the third year of the period King-ch‘u (a.p. 
239) the Queen of Wa sent the high officer. Nan-teu-mi 
and others to the province, where they begged permission 
to proceed to the Emperor and offer tribute. The T‘ai- 
sheu,? Tang-hia, sent an officer to escort them to the 
capital.” 

40th year. A.D. 

The History of Wei says :—‘‘ In the first year of Chéng- 
Shih, Kien Chung-kiao, Wéi T‘i-hi and others proceeded 
to the Wa country charged with an Imperial rescript and 
a seal and ribbon.”’® 


' The Japanese word for brew is kamu, which also means to chew. Was 
chewing ever a part of the process of making strong drink in Japan as it is 
in some of the South Sea islands at the present time? The last line of this 
poem is of very doubtful interpretation. 

* T‘ai-sheu means governor. Thé-pang (in Chinese Tai-fang) was at one 
time a district of the Chinese province of Lolang in Corea. A map of China 
under the Tsin dynasty, however, makes Thé-pang a separate district further 
tothe north. But the Governor of Thé-pang mentioned in the Wei history 
under the name of ¢) 8 and the Governor of Lolang called by the “ Tong- 
kam” jj TK are probably the saine person. 

Another authority makes Thé-pang identical with Namwon in Chillato. 

* These officials, as we learn from other sources, were sent by the Chinese 
authonties of Sakpang in Corea, not far from the present Treaty Port of 
Wonsan. See “Early Japanese History,” p. 58; “ Ishonihonden,” 1. 11; 
“'Tongkam,” III. 17. 


A.D. 243. 


A.D. 246. 


IX. 26. 


246 NIHONGI. 


43rd year. 
| The Ruler' of Wa again sent high officers as envoys 
with tribute, named I Shing-ché, Yih- Ye- yoh,’ and others 
—eight persons in all. 

46th year, Spring, 3rd month, rst day. Shima no Sukune 
was sent to the Land of Thak-syun.* Hereupon Malkeum 
Kanki,‘ King of Thak-syun, informed Shima no Sukune, 
saying :—‘‘In the course of the year Kinoye Ne,’ three men 
of Pékché named Kutyo, Mi-chyu-nyu, and Moko * came to my 
country and said :—‘ The King of Pekche, hearing that in the 
Eastern quarter there is an honourable country, has sent thy 
servants to this honourable country’s court. Therefore we beg 
of thee a passage so that we may go to that Land. If thou 
wilt be good enough to instruct thy servants and cause us to 
pass along the roads, our King will certainly show profound 
kindness to my Lord the King.’’ I then said to Kutyo and his 
fellows :—‘I have always heard that there is an honourable 
country in the East, but I have had no communication with it, 
and do not know the way. There is nothing but far seas and 
towering billows, so that in a large ship, one can hardly com- 
municate. Even if there were a regular crossing-place, how 
could you arrive there?’ Hereupon Kutyo and the others 
said :—‘ Well, then, for the present we cannot communicate. 
Our best plan will be to go back again, and prepare a ship with 
which to communicate later.’ They also said : 一 " If envoys 
should come from the honourable country, thou oughtest surely 
to inform our country.’ Thus they went back. Hereupon 


1 


2 It is doubtful whether these six syllables represent the names of one, 
two, or three men. I cannot guess what Japanese names are meant. The 
*‘ Ishonihonden ” gives some of the characters differently. 

The “ Shukai” edition rejects these extracts from Chinese History. They 
were doubtless added at a later date. 

3 The Chinese characters are 県 7%, of which the traditional kana render- 
ing is Toku-shiu. The “ Shukai” editor says it was part of Imna (or Mimana). 
Its destruction by Silla is recorded below 一 5th year of Kimmei Tenno. 

4 The Japanese traditional rendering is Makin Kanki. 

5 A.D. 244. 

$ The Japanese kana gloss has Kutei, Mitsuru, and Mako. 

7 This is quite inconsistent with the story of Pékché offering homage to 
the Empress in the early part of her reign. 


JINGO. 247 


Shima no Sukune sent one of his followers named Nihaya, and 
a Thak-syun man named Kwa-ko to the Land of Pékché to 
make friendly inquiries of the King’s health. 

King Syo-ko’ of Pékché was profoundly pleased, and received 
them cordially. He presented to Nihaya a roll each of five 
kinds of dyed silk, a horn-bow * and arrows, together with 
forty bars of iron.* Thereafter he opened his treasure-house, 
and pointing to his various rare objects, said :—‘‘ In my country 
there is great store of these rare treasures. I have wished 
to pay tribute of them to the honourable country, but not 
knowing the way I was unable to carry out my intention. I 
shall now entrust them to envoys, who will visit your country 
in order to offer them.” Nihaya took charge of this message, 
and on his return informed Shima no Sukune, who thereupon 
came back from Thak-syun. 

47th year, Summer, 4th month. The King of Pékché sent 
Kuty6, Mi-chu-nyu and Ma-ko with tribute. Now a tribute 
envoy from Silla came along with Kutyo. Hereupon the Grand 
Empress and the Prince Imperial Homuda wake no Mikoto 
were greatly delighted and said :—‘‘ People from the countries 
wished for‘ by our late Sovereign have now come to Court. 
Alas! that they cannot meet the Emperor!” There was not 
one of all the ministers who did not shed tears. But when the 
articles of tribute of the two countries were examined, the 
Silla tribute was of rare objects in very great number, while 
the Pekche tribute articles were few and mean, and of no value. 
So inquiry was made of Kutyo and the others, saying :—‘‘ How 
is it that the Pekche tribute is inferior to that of Silla?’”’ They 
answered, and said ;—‘‘ We lost our way and arrived at Sabi.’ 


' There are two kings of this name in Corean history. The first died 
A.D. 214. This is the second, who reigned from A.D. 346 to A.D. 375. The 
Japanese chronology is, as usual, at fault. 

* The Corean bow is to this day the Tatar bow described in Tylors 
Anthropology as “formed of several pieces of wood or horn united with 
glue or sinews. Shorter than the long-bow, it gets its spring by being bent 
outside to string it.” The Japanese bow is a variety of the ordinary long-bow. 

3 Iron is plentiful in Corea at the present day, and its quality is much 
esteemed. 

+ On the contrary, Chiuai Tenno would have nothing to do with them. 

5 A Sabi in Tsushima is mentioned above. But this may be a place in 
Corea, in which case it should be read Sapi. 


IX. 27. 


A.D. 247. 


IX. 28. 


A-D. 249. 


248 NIHONGI. 


Here thy servants were captured by men of Silla and confined 
ina gaol. After three months had passed, they wished to kill 
us. Then Kutyo and the rest looked up towards Heaven, and 
pronounced a curse. The men of Silla, fearing this curse, 
refrained from killing us, but robbed us of our tribute. Then 
they gave us the tribute of Silla in exchange for our tribute, 
and made it the tribute of thy servants’ country, and they 
spake to thy servants, saying :—‘ Be careful what ye say, or 
else, as soon as we return, we will kill you.’ Therefore we, 
Kuty6 and the rest, were afraid, and made no objection. For 
this reason we have hardly been able to reach the Heavenly 
Court.” Then the Grand Empress and Homuda wake no 
Mikoto charged the Silla envoys with this deed, and accord- 
ingly prayed to the Gods of Heaven, saying :—‘‘-Whom is it 
meet that we send to Pekché to examine this matter whether 
it be true or false; whom is it meet that we send to Silla to 
investigate this charge?” Therewith the Gods of Heaven 
admonished them, saying :—‘‘ Let Takechi no Sukune prepare 
a plan, and let Chikuma Nagahiko be the envoy. Then it will 
be as you desire.” 

Chikuma Nagahiko's title (Rf) is unknown. Oneaccount 
says :—‘‘ Chikuma Nagahiko was a man of the province 
of Musashi, the first ancestor of the present Obito of 
Tsukimoto of the Nukada Be.” 

The Pekche record' says :—‘‘ Shimananaga hiko was 
perhaps this man.” 

Hereupon Chikuma Nagahiko was sent to Silla to call that 
country to an account for meddling with the Pekche tribute. 

49th year, Spring, 3rd month. Areda wake and Kaga wake 
were made generals. Along with Kuty6 and the others they 
prepared a force with which they crossed over and came to 
Thak-syun. They were accordingly about to invade Silla, 
when some one said :—‘‘ Your troopsare too few. You cannot 
defeat Silla.” They respectfully sent back again Sya-pek Ke-ro 


' This Pékché record is frequently quoted from. From the circumstance 
that the character 9; honourable, is used by the author or authors before the 
word country in speaking of Japan, it may be inferred that it was compiled by 
Pekche Coreans from their own records for the information of the Japanese. 
I have not much doubt that it was the work of some of the Corean scholars 
who visited Japan in numbers during the seventh century. 


JINGo. 249 


to ask for reinforcements. Mong-na Keun-cha and Sya-sya 
Nokwé’ 

These two men’s surname is unknown. But Mongna 

Keuncha was a Pekche general. 

were forthwith ordered to take command of choice troops 
which were sent along with Sya-pek Ke-ro. They all assembled 
at Thak-syun, invaded Silla, and conquered it. Seven provinces 
were accordingly subdued, viz. Pi-cha-pun, South Kara, Tok- 
kuk, Ara, Tara, Thak-syun, and Kara.* Then they moved 
their forces, and turning westward, arrived at Ko-hyé-chin, 
where they slaughtered the southern savages of Chim-mi-ta-nyé 
and granted their country to Pekche. Hereupon their King, 
Syoko,’ together with Prince Kusyu, came to meet them with 
more troops. Then four villages, viz. Pi-ri, Phi-chung, Pho- 
mi-ki, and Pan-ko, spontaneously surrendered. Thereupon 
the Kings of Pekche, father and son, met Areda wake, Mong-na 


Keuncha, and the rest at the village of Wi-niu [xow called 


Tsurusugt ,{ and at an interview offered their congratulations 
and dismissed them with cordial courtesy. But Chikuma 
Nagahiko remained in the Land of Pekche with the King of 
Pekche, where they ascended Mount Phi-ki and made a solemn 
declaration. Afterwards they ascended Mount’ Ko-sya, where 
they sat together upon a rock, and the King of Pekche made a 
solemn declaration, saying :—‘‘ If I spread grass for us to sit 
upon, it might be burnt with fire; and if I took wood fora 
seat, it might be washed away by water. Therefore, sitting on 
a rock, I make this solemn declaration of alliance to show that 
it will remain undecayed to distant ages. From this time 


_' In Japanese Mokura Konshi and Sasa Toki. 

* These places, in so far as they can be identified, did not belong to Silla, 
but to Imna. The identification of Corean names of places presents great 
difficulties, owing to the Corean mania for giving new names. The “ Chésen 
Zenzu furoku,” a little book published by the Japanese War Office, gives as 
many as eight aliases for some towns. Nearly all have several. 

3 Reigned 346 to 375, when he was succeeded by Kusyu. The “ Nihongi ” 
names are nearly correct. 

* Japanese pronunciation. 

* Mountain is in the interlinear kana mure, no doubt the modern Corean 
moi. Similarly, nare, river, which occurs in Kuma-nare, is in modern Corcan 
nal, Pronoynced née. 


IX. 29. 


A.D. 250。 


IX. 30. 


A.D. 251. 


250 NIHONGI. 


forward, therefore, for a thousand autumns and for ten thou- 
sand years, without pause and without limit, we shall bear the 
regular title of ‘The Western Frontier Province,’ and every 
spring and every autumn will attend your Court with tribute.” 
So he took with him Chikuma Nagahiko to his capital, where 
he treated him with the most cordial courtesy. He also made 
Kutyo and the others escort him hoine. 

50th year, Spring, 2nd month. Areda wake and his com- 
panions returned. 

Summer, 5th month. Chikuma Nagahiko, Kutyo and the 
rest arrived from Pékché. Thereupon the Grand Empress was 
delighted, and inquired of Kutyo, saying :—‘‘ The various Han' 
countries west of the sea have been already granted to thy 
country. Wherefore dost thou come again repeatedly ?”’ 
Kutyo and the others said to the Empress :—‘ The vast 
blessings of the Celestial Court reached afar to our mean 
village, and our king capered with delight. Out of the fulness 
of his heart he has sent a return mission in token of his great 
sincerity. Though it come to the ten thousandth year, in what 
year shall we fail to attend thy Court ?’’” The Grand Empress 
gave command, saying :—‘‘ Good are thy words. These are 
Our intentions. We grant in addition the Castle of Tasya to 
serve as a Station in going and returning.” 

5Ist year, Spring, 3rd month. The King of Pékché again 
sent Kutyo to the Court with tribute. Hereupon the Grand 
Empress addressed the Prince Imperial and Takechi no Su- 
kune, saying :—‘‘ We owe it to Heaven and not to man that we 
have a friendly country like Corea. Therefore it brings con- 
stantly, without missing a year, tribute of trinkets and rarities 
such as there have never been before. We, seeing this true 
affection, are always rejoiced at it, and so long as we live will 
heartily bestow on it Our favour.” 

That same year she despatched Chikuma Nagahiko to the 
Land of Pékché in company with Kutyo and the others. 
Accordingly, in the most gracious manner, she said :—‘‘ We, 
in accordance with the divine testimony, having for the first 
time laid open a road, subdued the lands west of the sea and 
granted them to Pékché, would now again draw closer the 
bonds of friendship and make lasting our loving bounty.” 


1 Corean. 


JINGO. 251 


At this time the Kings of Pékché, father and son, both together 
knocked their foreheads on the ground and made representa- 
tion, saying:—‘‘ The immense bounty of the honourable 
country is more weighty than Heaven and Earth. What day, 
what hour shall we presume to forget it? The sage sovereign 
dwells above, illustrious as the sun and moon; thy servants 
now dwell below, solid as a mountain or hill, and will always 
be thy western frontier land, never to the last showing double 
hearts.” 

52nd year, Autumn, gth month, roth day. Kutyé and the 
others came along with Chikuma Nagahiko and presented a 
seven-branched'! sword and a seven-little-one?7-mirror, with 
various other objects of great value. They addressed the 
Empress, saying :—‘‘West of thy servants’ country there is a 
river-source which issues-from Mount Cholsan * in Kong-na. 
It is distant seven days’ journey. It need not be approached, 
but one should drink of this water, and so having gotten the 
iron of this mountain, wait upon the sage Court for all ages.” 
Moreover, he‘ addressed his grandson, Prince Chhim-nyu,’ 
saying :—‘‘ The honourable country east of the sea with which 
we are now in communication has been opened to us by 
Heaven. Therefore does it bestow on us Celestial bounty, 
and dividing off the land west of the sea, has granted it to us. 
Consequently the foundation of our land is confirmed for ever. 
Thou shouldst cultivate well its friendship, and having col- 
lected our national products, wait on it with tribute without 
ceasing. Henceforth, grudging not even our lives, let us 
continue to send yearly tribute.” 

55th year. Syoko, King of Pekche, died.° 

56th year. Kusyu, son of the King of Pékché, was set up as 
king.’ 

+ The traditional kana rendering is nana-saya, i.e. a “ seven-sheathed 
sword,” which is nonsense. Seven-branched is not much better. 

? It is not clear what is meant by nanatsuko (4; -—), perhaps with seven 
projections round the rim. See above, p. 44. 

? Iron mountain. All this about iron is merely symbolical of constancy. 

“ The King of Pékché. > Came to the throne A.D. 384. 

* The “Tongkam ” places his death in A.D. 375. 

7 The traditional kana rendering of =£ is Kokishi, a word I do not recog- 


nize as Corean. But nearly all Corean words relating to official matters 
have become obsolete, being replaced by Chinese terms. 


A.D. 


A.D. 262. 


IX. 33. 


252 NIHONGI. 


62nd year. Silla did not attend the Court. The same year 
Sotsuhiko was sent to chastise Silla. 

The Pekche record says:—‘‘ The year Midzunoye Mima.’ 
Silla did not wait upon the honourable country. The 
honourable country sent Sachihiko to attack it. The men 
of Silla dressed up two beautiful women whom they sent 
to meet Sachihiko at the port and inveigle him. Sachihiko 
accepted them, and turning aside, attacked the land of 
Kara. Kwi-pon * Kanki, King of Kara, and his sons, Pek- 
ku-chi, A-syu-chi, Ik-sya-ri, I-ra-ma-chyu, and I-mun-chi, 
fled to Pekché, taking with them their subjects. Pekche 
received them cordially, and Kwi-chon-chi, younger sister 
of the King of Kara, went to Great Wa and addressed the 
Empress, saying :—‘ Your majesty sent Sachihiko to attack 
Silla. But he has accepted beautiful women of Silla, and 
abandoned theinvasion. On the contrary he has destroyed 
our country. My brothers and our people have all been 
driven into exile. Unable to bear my grief, I have come 
hither to make this representation.” The Empress was 
greatly enraged, and forthwith sent Mongna Keuncha in 
command of an army to bring them together in Kara and 
to restore the temples of the Earth and of Grain.” 

One account says : 一 "Sachihiko, when he learnt that 
the Empress was wroth with him, did not dare to return 
openly, but hid himself. He had a younger sister who 
was in the service of the Imperial Palace. Hiko secretly 
sent a messenger to inquire of her whether or no the 
Empress’s wrath had abated. She, pretending a dream, 
said to the Empress:—‘ To-night, in a dream, I saw 
Sachihiko.” The Empress was greatly enraged, and 
said :—‘ How should Hiko dare to come?’ The Em- 
press’s * words were reported to Sachihiko, who seeing 
that he would not be pardoned, went into a cave of 
a rock and died.” 


! 19th year of the Cycle, corresponding to A.D. 382. 

2 I Si-Pheum was the name of the King of Kara at this time, according to 
the “Tongkam.” _ 

3 The word for Empress is Tenn6, which may also mean Emperor. and 
indeed this suits the narrative better. 


jrNeo. 253 


64th year... Kusyu, King of Pekche, died, and his son 
Chhim-nyu was set up as king. 

65th year. King Chhim-nyu of Pekche died.? His son 
Ahwa was a child, and his father’s younger brother, Sins&, by 
usurpation was set up and made king.° 

66th year. 

This year was the second year of the period T‘ai She of 
the Emperor Wu Ti of the Tsin Dynasty. K‘i Kii-chu of 
Tsin says :—‘‘ In the roth month of the 2nd year of the 
period T‘ai-she of Wu Ti, the Queen of Wa sent inter- 
preters with tribute.” 

69th year, Summer, 4th month, 17th day. The Grand 
Empress died in the Palace of Waka-zakura at the age of roo. 

Winter, roth month, 15th day. She was buried in the 
misasagi of Tatanami in Saki. On this day, by way of 
posthumous honour to the Grand Empress, she was called 
Okinaga Tarashi-hime no Mikoto. 


This year was the year Tsuchinoto Ushi (26th) of the Cycle. 


' The “ Tongkam ” has A.D. 384. 

> This is mentioned almost in the same words by the “ Tongkam ” under 
date A.D. 385 一 just two cycles later. 

* The narrative from p. 246 down to this point contains a solid 
nucleus of fact. There can be no doubt that Japan at an early period 
formed an alliance with Pékché and laid the foundation of a controlling 
power over the territory known as Imna or Mimana which lasted for 


several centuries. But the Japanese chronology cannot be right. See 
“Early Japanese History,” p. 62. 


A.D. 


A. D. 


A.D. 


264. 


265. 


. 266. 


BOOK X. 


THE EMPEROR HOMUDA. 
(OJIN' TENNO.) 


THE Emperor Homuda? was the 4th child of the Emperor 
Tarashi Nakatsu-hiko. His mother’s name was Okinaga 
Tarashi-hime no Mikoto. The Emperor was born at Kata in 
Tsukushi in the r2th month, Winter, of the year Kanoye Tatsu,’ 
being the year in which the Empress smote Silla. From a 
child he was intelligent, penetrating, and far-sighted. In his 
bearing and conduct there were amazing indications of sageness. 
In the third year of the Grand Empress’s administration of the 
Government, he was raised to the rank of Prince Imperial. 
Before this time, when the Emperor was in the womb, the 
Gods of Heaven and Earth granted to him the three Han.* 
When he was born there was flesh growing on his arm in shape 
like an elbow-pad.’ As to this resemblance, the Empress 
judged that it was the elbow-pad worn as a manly accoutre- 
ment. Therefore he was styled by this name, and called the 
Emperor Homuda. 
In the earliest antiquity, the tomo was commonly called 
Homuda. 
One account says:—‘‘In the beginning, when the 
Emperor was made Heir to the Throne, he went to the 


® 


) Responding to the Gods. . 

2 The “ Kojiki” calls him Homuda wake. Homuda or Honda is the 
name of a place. 

3 17th of the Cycle. * Corea. 

> The wo or leather shield worn on the fore-arm by archers as a pro- 
tection against the recoil of the bow-string. 


OjIN. 255 


Land of Koshi, and did worship to the Great God of Tsu- 
tsuhi in Tsunoga. At this time the Great God and the 
Heir to the Throne exchanged names. Accordingly the 
Great God was called the God Isasa-wake and the Heir to 
the Throne Homuda wake no Mikoto.* 
In the 69th year of her administration of the Government, 
Summer, the 4th month, the Grand Empress died. x2 
Ist year, Spring, 1st month, 1st day. The Prince Imperial 4.p. 270 
assumed the Dignity. This year was the year Kanoye Tora 
(27th) of the Cycle. 
2nd year, Spring, 3rd month, 3rd day. Nakatsuhime was A.D. 271. 
appointed Empress. She gave birth to the Imperial Princess 
Arata, to the Emperor Oho-sazaki, and to the Imperial Prince 
Netori. Before this the Emperor had taken to him as concu- 
bine the Empress’s younger sister, Takaki Iribime, who bore to 
him the Imperial Prince Nukada no Oho-naka-hiko, the Im- 
perial Prince Oho-yama-mori, the Imperial Prince Iza no 
mawaka, the Imperial Princess Oho-hara, and the Imperial 
Princess Komida. Another concubine, a younger sister of the 
Empress, named Otohime, bore to him the Imperial Princess 
Ahe, the Imperial Princess Ahaji no Mihara, and the Imperial 
Princess Kino Uno. The next concubine, daughter of Hifure 
no Omi, the ancestor of the Wani no Omi, by name Miya- 
nushi-yaka-hime, bore the Imperial Prince Uji no Waka- 
iratsuko, the Imperial Princess Yata, and the Imperial Princess 
Medori. The next concubine, named Oname-hime, the 
younger sister of Yaka-bime, bore the Imperial Prince Uji no 
waka-iratsu-me. The next concubine, named Oto-hime, 
daughter of Kaha-mata Nakatsu hiko, bore the Imperial 
Prince Wakanoke Futa-mata. The next concubine, named X. 3. 
Mago-hime, younger sister of Osabi, Muraji of the Sakurawi- 
da Be, bore the Imperial Prince Hayabusa wake. The next 
concubine, named Naga-hime, of Idzumi in Hiuga, bore the 
Imperial Princes Oho-haye and Wo-haye. 
In all the sons and daughters of this Emperor were together 
twenty Princes and Princesses.” The Imperial Prince Netori 
was the first ancestor of the Kimi of Ohota. The Imperial Prince 


' There is a Semitic practice of men adopting Gods’ names. 
7 Cf. Ch. K., p. 243, which makes 26 children, and differs in some details. 


A.D. 272。 


A.D. 274. 


256 NIHONGI. 


Oho-yama-mori was the first ancestor of the two families of the 
Kimi of Hiji-kata and the Kimi of Haibara. The Imperial 
Prince Iza no mawaka was the first ancestor of the Wake of 
Fukagaha. | 

3rd year, roth month, 3rd day. The Eastern Yemishi all 


_attended the Court with tribute. They were employed to 


make the Muma-zaka road. 

11th month. The fishermen of several places clamoured 
noisily, and would not obey the Imperial command. So Oho- 
hama no Sukune, ancestor of the Muraji of Adzumi, was sent 
to subdue this clamour. He was accordingly made controller 
of the fishermen. This was the origin of the proverbial saying 
of the people of that time, viz. Sawa-ama or “clamorous 
fishermen.”’ 

This year King Sinsa of Pékché was disrespectful to the 
Celestial Court. Therefore Ki no Tsuno no Sukune, Hata no 


. Yashiro no Sukune, Ishikaha no Sukune and Tsuku no Sukune 


were sent to call him to an account for his rudeness. Here- 
upon the people of Pekche slew Sinsa by way of apology. Ki 
no Tsuno no Sukune and the others accordingly established 
Ahwa as king, and returned (to Japan).' 

5th year, Autumn, 8th month, 13th day. The various pro- 
vinces were directed to establish Be of fishermen and Be of 
mountain wardens.” | 

Winter, roth month. The province of Idzu was charged 
with the duty of constructing a ship ro rods* in length. As 
soon as it was completed, it was launched on the sea for a 
trial. It floated lightly, and was as swift as a racer. There- 
fore that ship was called Karano. 

(Jt 2s a mistake to make the ship called Karano because tt was 


1 The “ Tongkam,” under date A.D. 392, has the following :—“ roth month. 
The king of Pekche went to hunt on Ku-won (dog-moor). Ten days elapsed 
without his returning. 11th month. King Sins& of Pekche died in his 
travelling palace on Dog-moor. Ahwa, son of King Chhim-nyu, came to 
the throne.” Note that the Corean and Japanese chronologies differ by 
exactly 120 years, or two cycles. But the two stories are apparently 
irreconcilable. See below, XI. 26. 

2 Gamekeepers or huntsmen, whose business it was to supply the 
Imperial table. 

3 Of ten feet. 


Ojrn. 257 


light and swift. Perhaps this is a corruption by men of later 
times of Karuno.'| 

6th year, Spring, 2nd month. The Emperor made a progress 
to the province of Afumi. When he arrived near the Moor 
of Uji, he made a song, saying :— 


When I look upon the moor of Kadzu 

In Chiba, 

Both the hundred thousand fold abundant 
House-places are visible, 

And the land’s acme is visible.? 


ath year, Autumn, gth month. Men of Koryo, men of 
Pékché, men of Imna, and men of Silla® all together attended 
the Court. Orders were then given to Takechi no Sukune to 
take these various men of Han and make them dig a pond. 
Therefore the pond was given a name, and was called the pond 
of the men of Han.* 

8th year, Spring, 3rd month. Men of Pekche attended 
Court. 

The Pekche record says :—‘‘ King Ahwa came to the 
throne and was disrespectful’ to the honourable country. 
Therefore we were despoiled of Chhim-mi-ta-ryo, Hyon- 
nam, Chi-chhim, Kong-na, and Eastern Han. Herewith 
Prince Chik-chi* was sent to the Celestial Court in order 
to restore the friendship of former kings. 

gth year, Summer, 4th month. Takechi no Sukune was 
sent to Tsukushi to inspect the people. Now Umashi ‘no 
Sukune, Takechi no Sukune’s younger brother, setting aside 
his elder brother, slandered him to the Emperor, (saying that) 
Takechi no Sukune had always designs upon the Empire. ‘‘I 
now hear,” said he, “that while he isin Tsukushi, he is secretly 


' Kara means withered, and #0, moor, or the latter may be put phonetically 
for 20 the genitive particle. Karu means light. The “ Shukai” editor rejects 
this note. 

2 From Ch. 人 KK., p. 245, q.v. 

3 The traditional kana rendering has Koma, Kudara, Mimana and 
Shiraki. 

4 Or “men of Kara.” Compare Ch. K., p. 252. 

> See above, p. 256, where it is said that it was King Sinsa who was dis- 
respectful. 

® The “ Tongkam ” calls him Tyonchi, and places this event in 397. 


S 


A.D。 275 
X. 5. 


A.D. 276. 


A.D. 277- 


A.D. 278. 


e 6. 


258 NIHONGI. 


plotting to that end, saying (to himself), ‘Alone I will cut off 
Tsukushi, and will invite: the three Han to come and do 
homage to me, so that finally I may possess the Empire.’ ” 

Hereupon the Emperor straightway sent messengers to slay 
Takechi no Sukune. Now Takechi no Sukune cried out, 
saying :—‘‘ I have not two hearts, but serve my prince with 
loyalty. What a calamity is this that I should die without a 
crime!” 

Now there was a man named Maneko, ancestor of the Atahe 
of Iki, who in appearance strongly resembled Takechi no 
Sukune. All by himself he grudged that Takechi no Sukune’s 
innocent life should be vainly thrown away. So he spoke to 
Takechi no Sukune and said :—‘‘ Now the Great Minister’ 
serves his Prince with loyalty, and has not had a black heart. 
All the Empire knows this. I pray thee leave this place 
secretly, and, proceeding to the Court, personally unfold thine 
innocence. After this it will not be too late to die. Moreover 
the people of this time are always saying that thy slave resem- 
bles the Great Minister in appearance. Therefore I will now die 
in the place of the Great Minister, and so make clear the Great 
Minister's redness of heart.”*? So he threw himself on his 
sword, and slew himself. Then Takechi no Sukune, alone, 
grieving greatly for him, secretly left Tsukushi, and embarking 
on the sea, went round by way of the Southern Ocean. Anchor- 
ing in the harbour of Ki, he hardly succeeded in making his 
way to the Court, where he explained his innocence. The 
Emperor forthwith questioned Takechi no Sukune along with 
Umashi no Sukune, upon which these two men were each ob- 
stinate, and wrangled with one another, so that it was 
impossible to ascertain the right and the wrong. The Emperor 
then gave orders to ask of the Gods of Heaven and Earth the 
ordeal by boiling water. Hereupon Takechi no Sukune and 
Umashi no Sukune went out together to the bank of the Shiki 
river, and underwent the ordeal of boiling water. Takechi no 
Sukune was victorious. Taking his cross-sword, he threw 
down Umashi no Sukune, and was at length about to slay 
him, when the Emperor ordered him to let him go. So he 
gave him to the ancestor of the Atahe of Kii. 


し i.e. you. ^ Sincerity. 


OJIN. 259 


11th year, Winter, roth month. The Tsurugi, Kakaki, and を 280. 


Mumaya-zaka ponds were made. 

This year there was a man who made representation to the 
Emperor, saying :—‘“‘ There is in the land of Hiuga a maiden 
whose name is Kami-naga-hime.' She is the daughter of Ushi- 
morowi, the Kimi of Muragata. She is distinguished for beauty 
over all the Land.”” The Emperor was pleased, and wished in 
his heart to obtain her. 

13th year, Spring, 3rd month. The Emperor sent a special 
messenger to summon Kami-naga-hime. 

Autumn, gth month. Kami-naga-hime arrived from Hiuga, 
and was straightway settled at the village of Kuhadzu. Now 
the Imperial Prince, Oho-sazaki no Mikoto, when he saw Kami- 
naga-hime, was struck with the beauty of her form, and had a 
constant love for her. Hereupon the Emperor became aware 
of Oho-sazaki no Mikoto’s passion for Kami-naga-hime, and 
wished to unite her to him. Therewith the Emperor, on the 
day that he gave a banquet in the hinder palace,* sent for 
Kami-naga-hime for the first time, and so gave her the upper 
seat in the banqueting-room. Then he brought in Oho-sazaki 
no Mikoto, and pointing to Kami-naga-hime, made a song, 
saying :— 

Come ! my son! 

On the moor, garlic to gather, 
Garlic to gather 

On the way as I went, 
Pleasing of perfume 

Was the orange in flower. 

Its branches beneath 

Men had all plundered, 

Its branches above 

Birds perching had withered. 
[Of three chestnuts]? 
Midmost, its branches 

Held in their hiding 

A blushing maiden. 

Come ! and for thee, my son, 
Let her burst into blossom. 


Hereupon Oho-sazaki no Mikoto, being favoured with this 


' The long-haired lady. ? ie. the women’s apartments. 
3 This is a mere makura-kotoba of little or no meaning. 
S 2 


A.D. 282. 


26O NIHONGI. 


poetry, forthwith understood that he was receiving Kami-naga- 
hime as a gift ; and, greatly delighted, made a song in reply, 
saying :— 

In the pond of Yosami 

Where the water collects, 

The marsh-rope coils 

Were growing, but I knew not of them : 

In the river-fork stream, 

The water-caltrops shells 

Were pricking me, but I knew not of them. 

Oh, my heart ! 

How very ridiculous thou wert ! 1 


Oho-sazaki no Mikoto, after the consummation of his union 
with Kami-naga-hime, was very attentive to her, and when he 
was alone with her, made a song, saying :— 


The maid of Kohada 

Of the further province ! 

As of a God 

Though I had heard of her, 

We are folded in each other’s arms. 


Again he made a song, saying :— 


The maid of Kohada 

Of the further province— 
Oh ! how I love her 

As she lies 

Unresisting ! 


One account says :—‘ Ushi, the Kimi of Morogata in 
Hiuga, was in the service of the Court. But having 
become old in years, he was unable to serve, and so, 
having ceased his service, he retired to his own land. 
Thereupon he offered the Emperor his own daughter, 
Kami-naga-hime. When she first arrived at Harima, the — 
Emperor had made a progress to the island of Ahaji, and 
was hunting there. Hereupon the Emperor, looking 
towards the west, saw several tens of stags swimming 


1 In the “ Kojiki” this poem is attributed to the Emperor. See Ch. K., 
p. 249. The marsh-rope is the Brasenia peltata, according to Chamberlain. 
The general meaning of the poem seems to be: “ What a fool I was to be 
in such despair as to be unconscious of bodily suffering, while happiness was 
all the while near me !” 


OJIN. 261 


towards him over the sea. Presently they entered the 
harbour of Kako in Harima. The Emperor addressed his 
courtiers, saying :—‘ What stags are these which come in 
numbers swimming over the great sea?’ Then the cour- 
tiers all looked at them and wondered. So a messenger 
was sent to make examination. The messenger, when he 
came there, saw that they were all men, only they had for 
clothing deer-skins with the horns attached. He inquired 
of them, saying:—‘ What men are ye?’ They replied, 
saying :—‘ Ushi, the Kimi of Morogata, being old in years, 
has ceased his service, but he cannot forget the Court. 
Therefore he offers his own daughter, Kami-naga-hime.’ 
The Emperor was delighted, and sending for her, made 
her follow the Imperial ship. For this reason, the men of 
that time called the place where they reached the shore 
the harbour of Kako.’ It was perhaps at this time that 
the practice began of using the word kako as a general 
_ name for sailors.”’ 
14th year, Spring, 2nd month. The King of Pekche sent as a.p. 283. 
tribute a seamstress named Maketsu.? She was the first _ 
ancestress of the present seamstresses of Kume.* This year the 
Lord of Yutsuki* came from Pekche and offered his allegiance. X. 10. 
Accordingly he addressed the Emperor, saying :—‘‘ Thy servant 
was coming to offer allegiance with one hundred and twenty 
districts of the people of his own land, when the men of Silla 
prevented them, and they were all forced to remain in the land 
of Kara.” Hereupon Katsuraki no Sotsuhiko was sent to bring 
the men of Yutsuki from Kara. Now three years passed, and 
Sotsuhiko did not come. 
15th year, Autumn, 8th month, 6th day. The King of Ap. 284. 
Pekche sent A-chik-ki with two quiet horses as tribute. So 
they were fed in stables on the acclivity of Karu. Accordingly 
A-chik-ki was appointed to have charge of their foddering. 


1 Kako is written with characters which mean deer-little-one. 

2 | have here followed the traditional kana pronunciation. The Corean 
pronunciation of the Chinese characters would be Chin-mo-chin. Another 
reading makes two women. 

3 In Yamato. 

4 Yutsuki is the traditional rendering of the characters Fy 月 . This in 
Corean would be Kung-wol. : 


A.D. 285. 


262 _ NIHONG). 


Therefore the place where the horses were kept was named 
Mumaya-saka.' Moreover, A-chik-ki was able to read the 


‘classics, and so the Heir Apparent, Uji no Waka-iratsuko,* made 


him his teacher. Hereupon the Emperor inquired of A-chik-ki, 
saying : 一 " Are there other learned men superior to thee?” He 
answered and said :—‘‘ There is Wang-in,* who is superior.” 
Then Areda wake, ancestor of the Kimi of K6dzuke, and 
Kamu nagi wake were sent to Pékché to summon Wang-in. 

This A-chik-ki was the first ancestor of the A-chik-ki (or 
Atogi) no Fumi-bito.* : 

16th year, Spring, 2nd month. Wang-in® arrived, and 
straightway the Heir Apparent, Uji no Waka-iratsuko, took him 


1 Stable-hill. 

2 But he was not the heir. Oho-sazaki was heir. See Ch. K., pp. 254 
and 257. 

* The traditional reading is Wani, which is also found in the “ Kojiki.” 

# Scribes. 

> There are clear indications that the Chinese language and character 
were not wholly unknown in Japan from a time which may be roughly put 
as coinciding with the Christian epoch. But this knowledge was probably 
confined to a few interpreters. There were no schools, and no official 
records. The arrival of Wangin was therefore a most important event in 
Japanese history. It was the beginning of a training in Chinese ideas 
which has exercised a profound influence on the whole current of Japanese 
thought and civilization up to our own day. 

The date given for it in the “ Nihongi,” however, cannot be correct. 
As I have endeavoured to show in a paper on “ Early Japanese History ” 
contributed to the Transactions of the Asiatic Society of Japan, Wangin’s 
arrival must be placed 120 years later, i.e. in 405 instead of in 285. Whether 
the whole chronology of this period requires to be altered accordingly, as 
I am disposed to believe, or only the dates of those events which relate to 
Corea, is a question which has not yet received an adequate answer. It 
is curious that the “ Kiujiki ” omits all mention of them. 

Corea preceded Japan by only a very short time in the establishment of 
schools of Chinese learning and in the institution of official records. 
Kokuryo established a High School in 372, and Pekche appointed a Professor 
of Chinese two years later. Before this time, says the “ Tongkam,” Pékché 
had no written records. See “ Writing, Printing, and Alphabet in Corea,” 
“ J.R.A.S.,” 1895. 

A-chik-ki is the Corean pronunciation of the characters 阿 a ik. The 
traditional rendering in kana is Achiki or Atogi. The “ Kojiki” calls him 
Achi-Kishi, where Kishi is written #y f%§, the name of a Corean rank of 
no great eminence. 


Oy. 263 


as teacher, and learnt various books from him. There was none 
which he did not thoroughly understand. Therefore the man 
called Wang-in was the first ancestor of the Fumi no Obito.' 
In this year King Ahwa of Pékché died. The Emperor then 
sent for Prince Tyoén-chi,’ and addressed him, saying :—‘‘ Do 
thou return to thy country and succeed to the (royal) Dignity.” 
Accordingly he further granted to him the territory of Eastern 
Han, and so dismissed him.? 
Eastern Han comprises Kam-na-sy6ng, Ko-nan-syong, 
and I-rim-syong.* 
8th month. Kidzu no Sukune of Heguri and Tada no 
Sukune of Ikuba were sent to Kara. Choice troops were 
granted them, and the Emperor commanded them, saying :— 
‘‘ The long delay in Sotsuhiko’s return must be owing to his 
being detained by the opposition of the men of Silla. Do you 
go speedily, assail Silla, and open a way for him.” Hereupon 


' Fumi no obito, chiefs of writing. 

2 Prince Ty6én-chi. The “ Nihongi” has i 3% here and below (25th year), 
which would be in Corean Chik-chi. But [ff is a mistake for 膜 , the former 
character having slipped in from the name of the horse-keeper mentioned 
above. 

* The following are the notices in the ‘‘ Tongkam” relating” to Prince 
Tyonchr’s being sent to Japan : 一 

“Reign of Ahwa, 6th year, Summer, sth month. Pekche made friends 
with Wa. Tyénchi, the Heir Apparent, was sent as a hostage.” 

“ Reign of Ahwa, 14th year, Autumn, 9th month. King Ahwa of Pékché 
died. The Heir Apparent Tyonchi had not returned from Wa, whither he 
had gone asa hostage. Tyénchi’s next younger brother, Hunhé, administered 
the Government in expectation of the Heir Apparent’s return. The youngest 
brother, Syol-lye, slew Hunne, and set himself up as King. When Tyonchi 
heard of the King’s death, he wept bitterly, and asked permission to return. 
The Lord of Wa gave Tyonchi one hundred soldiers as an escort. When 
he arrived at the frontier, a man of Hansyong ' named Hé-chhung came to 
meet him, and said :—‘The Great King (Ahwa) having left this world, 
Syol-lye slew his elder brother and set up himself as King, I pray that the 
Heir Apparent will promptly take measures for this.’ Tydénchi, guarded by 
the Wa soldiers, repaired to an island in the sea, and made provision there 
while the people of the land killed Sydl-lyé, and going to meet (Ty6nchi), 
established him as King.” “ Tongkam,” III. rg. 

* Syong means a walled city. 


e 
ur rr en SS 





' The present capital of Soul. 


X. 12. 


A-D. 397 


A.D. 405. 


AD. 288. 


A.D. 289. 


264 NIHONGI. 


Kidzu no Sukune and his colleague moved forward their choice 
troops and arrived at the Silla frontier. The King of Silla was 
afraid, and confessed his guilt, so they brought away with them 
the people of Kungwol' and Sotsuhiko. 

roth year, Winter, roth month, rst day. The Emperor 
made a progress to the Palace of Yoshino.” At this time the 
Kuzu* came to his Court, and presenting to the Emperor 
newly-brewed sake, made a song, saying :— 


At Kashinofu 

A cross-mortar* we made : 

In that cross-mortar 

The great august sake that we have brewed 
Sweetly 

Do thou partake of it 

Oh! our father !° 


When the song was finished, they drummed on their mouths 
and looked up laughing. At the present time, on the day that 
the Kuzu° present their country’s produce to the Emperor, 
when their song is finished they drum on their mouths and look 
up laughing. This custom is probably a rehc of antiquity. 
Now the Kuzu are very plain and honest in character. They 
commonly gather wild berries for food, and they also boil frogs, 


- which they reckon a great dainty, calling them kebi. Their 


country lies to the south-east of the capital, on the other side of 
a mountain. There they dwell by the River Yoshino (amid) 
steep cliffs and deep ravines. The roads are narrow, with deep 
hollows. Therefore, although the distance from the capital is 
not great, their visits to Court had been rare. However, from 
this time forward they came frequently, bringing the produce 
of their country to present to the Emperor. This produce 
consists of such things as chestnuts, mushrooms, and trout. 
2oth year, Autumn, gth month. Achi no Omi, ancestor of 


' Or Yutsuki. * In the south of Yamato. 

3 Local chieftains. 

* It is not clear what a cross-mortar was. Vide Ch. K., p. 251. 

5 The word translated father is cz, which is also used more generally as a 
term of respect. Perhaps “ Lord” might be better here. 

6 Seventeen was their number in later times, according to the Yengi Shiki. 


Orm. 265 


the Atahe of the Aya' of. Yamato, and his son Tsuga no Omi 
immigrated to Japan, bringing with them a company of their 
people of seventeen districts. 

22nd year, Spring, 3rd month, 5th day. The Emperor made 
a progress to Naniha, where he dwelt in the Palace of Oho- 
sum. 

roth day. He ascended a lofty tower and had a distant 
prospect. Now he was attended by his concubine Yehime, 
who, looking towards the west, lamented loudly. Hereupon 
the Emperor inquired of Yehime, saying :—‘‘ Why dost thou 
lament so bitterly ?”” She answered and said :—‘“‘ Of late thy 
handmaiden has been thinking fondly of her father and mother, 
and so, looking towards the west, unawares she made lament. I 
pray thee let me return for a while that I may see my parents.” 
Hereupon the Emperor loved Yehime’s tender thought for the 
warmth and coolness? of her parents, and addressing her, 
said :—‘‘ Many years have passed since thou hast seen thy 
parents. It is clearly right that thou shouldst wish to return 


1 Aya is the traditional Japanese rendering of Es 1.e. Han, the name of a 
Chinese dynasty. No satisfactory explanation of the reason why this 
character should be read aya has been given. As a mere guess, I would 
suggest that Hada or hata for # (Ts‘in), Kure for Wu 上 思 and Aya for Han 
may have been names given from the textile products with which these three 
Chinese dynasties, or the emigrants, may have been associated ; Hada or 
Hata meaning loom or cloth generally, Kure, dyed stuffs (for Kurenawi, pink 
or scarlet), and Aya, figured stuffs. There were numerous weavers among the 
Corean (or Chinese) emigrants to Japan. See below, A.D. 306. For Kure, 
another derivation is that which makes it mean “distant,” a sense in which 
it occurs more than once in the “ Manydshiu,” and in a poem in the 
* Nihongi,” Reign of Saimei, year 4. 

This family was called the Aya of Yamato to distinguish it from another 
family of the same name in Kahachi. These two families were also known 
respectively as the Higashi no Aya, or Eastern Aya, and the Nishi no 
Aya, or Western Aya. 

Motoori (“ Kojikiden,” XX XIII. 39) shows that, like other events relating 
to Corea in this part of the “ Nihongi,” this immigration must be dated 120 
years later. 

The Yamato Aya claimed descent from the Emperor Ling-ti of the Later 
Han dynasty, who reigned A.p. 168 to 190. Weare told that on the fall of 
that dynasty in 221, Prince Achi fled to Corea, whence he subsequently 
emigrated to Japan ; but how much of this is true it is impossible to say. 
Cf. Ch. K., p. 253. 

* 1.e, thoughtfulness for her parents’ comfort. 


X. 14. 


A.D. 291. 


266 NIHONGI. 


and visit them.”” So he granted her permission, and summon- 
ing eighty fishermen of Mihara in Ahaji and making sailors of 
them, sent her to Kibi. 

Summer, 4th month. Yehime set sail from Ohotsu' and 
departed. 

The Emperor, standing on the high tower, looked towards 
Yehime’s ship and made a song, saying :— 


Thou Island of Ahaji 
With thy double ranges ; 
Thou Island of Adzuki 
With thy double ranges— 


Ye good islands 
* * * #3 


Ye have seen face to face 
My spouse of Kibi. 


Autumn, gth month, 6th day. The Emperor hunted in the 
Island of Ahaji. This island lies beyond the sea to the west of 
Naniha. There is a confusion of peaks and cliffs; hills and 
valleys succeed to one another. Fragrant herbs grow luxuri- 
antly ; it is washed by the long billows. Moreover, great deer, 
wild ducks, and wild geese are abundant inthat island. There- 
fore the Emperor made frequent excursions thither.‘ Now the 
Emperor, going round by way of Ahaji, made a progress to 
Kibi and went on an excursion to the Island of Adzuki. 

11th day. He again removed his dwelling to the Palace of 


・ Ashimori in Hata. Then Mitomo wake presented himself and 


entertained the Emperor, employing his brother, children and 
grandchildren as stewards. Hereupon the Emperor, observing 
the reverential fear with which Mitomo wake waited on him, 
was pleased, and accordingly, having divided the province of 
Kibi, granted it in fee to his children; that is to say, dividing 
off the district of Kahashima, he granted it to the eldest son, 
Inehaya wake. He was the first ancestor of the Omi of Shimo- 


! Ohotsu is literally “ great port.” Perhaps Ohosaka js meant. 

* Showing a double row of mountain peaks. 

3 The sixth line of the original is unintelligible. 

* Riding in his carriage, says the original, a Chinese expression which is 
not meant to be taken literally. 


Ojrn. 267 


tsu-michi.! Next he took the district of Kamu-tsu-michi and 
granted it to the middle son, Nakatsuhiko.” He was the first 
ancestor of the Omi of Kamu-tsu-michi and of the Omi of Kaya. 
Next he took the district of Mino and granted it to Otohiko.* 
He was the first ancestor of the Omi of Mino. Afterwards he 
took the district of Hakuke and granted it to Ahiru wake, the 
younger brother of Mitomo wake. He was the first ancestor of 
the Omi of Kasa. Accordingly he took the district of Sono 
and granted it to his elder brother, Urakori wake. He was the 
first ancestor of the Atahe of Sono. And taking the district of 
Hatori-be,’ he granted it to Yehime. Wherefore his descendants 
dwell to this day in the Land of Kibi. This is the reason of it.’ 
25th year. King Tyon-chi of Pékché died.’ Accordingly 
his son Ku-ni-sin became King. The King was a child. 
Therefore Mong-man-chi of Yamato’ took the administration 
of the State. He had an intrigue with the King’s mother, and 
his conduct was in・many ways improper. The Emperor 
hearing this, sent for him. 
The Pekche record says : 一 " Mong-man-chi was the 
son of Mong-na Keuncha,* born to him of a Silla woman 


1 Shimo-tsu-michi means the lower road, i.e. the part of the province 
furthest from the capital. Kamu-tsu-michi, on the other hand, is the higher 
road—the part nearest the capital. 

2 Middle prince. 3 Younger prince. “ Weavers. 

> If we take a broad view of Japanese History we shall recognize in it a 
constant oscillation between two forms of government. At one time there 


is a strong central authority with local governors removable at pleasure or at | 


short intervals. By degrees the latter offices become hereditary and more 
independent of the throne, so that eventually a sort of feudal system is the 
result. Then the pendulum swings back again, and under a strong ruler 
the old centralized government is restored, while the local nobles, deprived 
of effective authority, retain their titles only. 

Notwithstanding the numerous imperfections of the record, it is clear that 
in Ojin’s reign the feudal system prevailed. Towards the end of the seventh 
century, again, we find a much more centralized form of government. The 
Revolution of 1868 is a remarkable example of a rapid change from a feudal 
system to a strong central government. The converse process is always 
far more gradual. 

* The “ Tongkam” gives A.D. 420 as the year of Ty6n-chi’s death. The 
usual difference of 120 years is therefore not exactly realized in this case. 

7 OrGreat Wa. 大 & 

* See above, p. 249. This does not look like a Japanese name. 


X. 17-2 


A.D. 294. 


NM 


A.D. 297. 


A.D. 300. 


268 NIHONGI. 


when he invaded that country. The great services of his 
father gave him absolute authority in Imna. He came 
into our country and went back and forward to the 
honourable country, accepting the control of the Celestial 
Court. He seized the administration of our country, and 
his power was supreme in that day. The Emperor, hearing 
of his violence, recalled him.”’ 
28th year, Autumn, gth month. The King of Koryo sent an 
envoy to the Court with tribute. He presented an address, in 
which it was said :—‘‘ The King of Koryo instructs the Land of 
Nippon.” Nowthe Heir Apparent, Uji no Waka-iratsuko, read 
this address and was enraged. He reproached the Koryé envoy 
with the rudeness of the address and tore it up.’ 
3rst year, Autumn, 8th month. The Emperor commanded 
his ministers,* saying :—‘‘ The Government ship named Karano 
was sent as tribute by the Land of Idzu. It is rotten, and 
unfit for use. It has, however, been in Government_use for a 
long time, and its services should not be forgotten. Shall we 
not keep the name of that ship from being lost, and hand it 
down to after ages?’’ The ministers, on receiving this com- 
mand, made the functionaries take the timber of that ship and 
use it as firewood for roasting salt. Herewith they got five 
hundred baskets of salt, which were freely given away to the 
various provinces, and the latter were accordingly caused to 
build ships. Upon this, all the provinces at the same time 
sent up ships as tribute, to the number of five hundred, which 
all assembled in the harbour of Muko. At this time the Silla 


1 Japan. 

2 If this story were true, it would have to be dated 120 years later. But 
even then Koryo was still Kokuryo. The name Koryo did not come into 
official use till A.D. 918, though as a literary designation examples of it may 
be found as early as A.D. 500. Koryd, however, is out of place in an 
ostensible quotation from a formal official document of this period, and 
shows that this story is untrue or much garbled. 

The term Nippon for Japan is also an anachronism. It was not officially 
notified to Corea until A.D. 670, though there are examples of its use earlier 
in the same century. 

Waka-iratsuko did not become Heir Apparent until A.D. 309 (of the “ Ni- 
hongi” chronology), and as he is there alluded to as being of tender years, 
he must have been at this time a somewhat precocious prince. 

3 See above, p. 257. 


OjrR. | 269 


tribute-envoys were stopping along with them at Muko.' 
. Hereupon, of a sudden, fire broke out in the Silla lodgings. It 
presently spread to the fleet of ships, so that many of them 
were burnt. In consequence of this, the Silla men were called 
to an account. The King of Silla, when he heard of it, was 
afraid, and, greatly alarmed, sent tribute of skilful workmen. 
They were the first ancestors of the Wina* Be. In the begin- 
ning, when the ship Kavano was burnt as firewood for making 
salt, some was left over from the burning. It was thought 
strange that it did not burn, and it was accordingly presented 
to the Emperor. The Emperor wondered at it, and had it 
made into a koto, which had a ringing note, and could be 
heard afar off. Then the Emperor made a song, saying :— 


(The ship) Xarano X. 19. 
Was burnt for salt : 

Of the remainder 

A koto was made. 

When it is played on, 

(One hears) the saya-saya ° 

Of the summer trees 

Brushing against, as they stand, 

The rocks of the mid-harbour— 

The harbour of Yura. 


37th year, Spring, 2nd month, 1st day. Achi no Omi and Azp. 306. 
Tsuga no Omi‘ were sent to Wu,’ to procure seamstresses. 
Now Achi no Omi and his companions crossed over to the 
Land of Koryé, and endeavoured to reach Wu. But on 
arriving at Koryo they knew not the road at all, and begged 


Hidgo, or some place in the vicinity, is meant. 
_ 2 A place in Settsu. 

3 Saya-saya is an onomatopoetic word for rustling, equivalent to the 
French frou-frou. 

Yura is in Ahaji. Cf. Ch. K., 285. 

+ They were Coreans. See above, p. 264. 

+ Wu i, called by the Japanese Go or Kure, was a Chinese dynasty, 
the last sovereign of which was deposed A.D. 280, long before the despatch of 
these envoys. We learn, however, from a note to the “ Shukai” edition that 
this appellation was applied (perhaps popularly) to all the six dynasties 
established at Nanking or the neighbourhood from Wu to Chén inclusive, 
ie. from A.D. 229 to 589. To this day a draper’s shop is called in Japan a 
Go-fuku-ya, or “house for Go-clothing.” 


A.D. 308. 


X. 20. 
A.D. 309. 


270 NIHONGI. 


Koryo to give them persons who knew the road. The King 
of Koryé sent with them as guides two men called Kureha and 
Kureshi.' Inthis way they were enabled to reach Wu. The 
King * of Wu thereupon gave them four women as workwomen, 
namely Ye-hime, Oto-hime, Kure-hatori and Ana-hatori.* 

39th year, Spring, 2nd month. The King of Pekche sent 
his younger sister, the Lady Sin-cha-to,‘ to wait upon (the 
Emperor as his concubine). Now the Lady Sin-ch&-to came 
over, bringing in her train seven women. 

40th year, Spring, 1st month, 8th day. The Emperor 
summoned to him Oho-yama-mori no Mikoto * and Oho-sazaki 
no Mikoto, and inquired of them, saying :—‘‘ Do ye love your 
children?”’ They answered and said:—‘‘ We love them ex- 
ceedingly.”” Again he inquired :—‘‘ Which are most dear— 
the elder ones or the younger?’ Oho-yama-mori no Mikoto 
answered and said :—‘‘ There is none like the elder.” On this 
the Emperor showed displeasure. Then Oho-sazaki no Mikoto, 
who had previously observed the Emperor’s expression of face, 
answered and said :—‘‘ The older has experienced many colds 
and heats, and has already become a man, so that there is no 
reason for anxiety about him. But in the case of a young child 
one knows not whether he will reach manhood or not, and for 
that reason he is very pitiable.’” The Emperor was greatly 
pleased and said :—‘‘ Thy words are truly in accordance with 
my feelings.” At this time it was the Emperor’s constant 


1 The Chinese characters given in the text seem to be only Japanese 
phonetic renderings of the names, and I have therefore not given them their 
Corean sounds, which would be Ku-nyé-pha and Ku-nyé-chi. But they do 
not look like real names. They appear to be made up of Kure, the name of 
the dynasty, or rather of the country ruled by it, and a termination. 

2 Some local authority must be intended. 

$ These names mean respectively “elder lady,” “ younger lady,” “ Kure 
weaver,” and “ hole weaver.” But Ana, hole, is probably a mistake for Aya, the 
Japanese name of the Chinese Han dynasty. Wu (or Kure) and Han (or 
Aya) weavers are mentioned together below, year 14 of Yuriaku's reign. See 
also above, p. 265. 

‘ The Japanese traditional reading is Shi-se-tsu. The “ Shukai” edition 
rejects the name Chikchi, which in the older editions follows Pekche。 It is 
not in the old books, and besides his death has been already recorded 
above. 

* He was the son of an inferior consort. 


Ojrn. 271 


desire to establish Uji no Waka-iratsuko as Prince Imperial, and 
so he wished to conciliate the minds of the two Imperial 
Princes. Therefore he started this inquiry. On this account 
he was displeased with Oho-yama-mori no Mikoto’s answer. 

24th day. Uji no Waka-iratsuko was established as successor 
(to the throne). On the same day Oho-yama-mori no Mikoto ' 
was appointed to the charge of the mountains, rivers, woods, 
and moors, while Oho-sazaki no Mikoto was made Assistant to 
the Prince Imperial, and caused to administer affairs of State. 

4rst year, Spring, 2nd month, 15th day. The Emperor died 
in the Palace of Toyo-Akira at the age of 110.° 

One account says:—‘‘ He died in the Palace of Oho- 
kuma.” 

In this month Achi no Omi and his companions arrived in 
Tsukushi from Wu. Now the Great God of Muna-gata* asked 
for workwomen. Therefore Ane-hime was offered to the Great 
God of Muna-gata. She was the ancestor of the Mitsukahi ‘no 
Kimi, who now dwell in the Land of Tsukushi. He then took 
with him the three women, and proceeded to the Land of Tsu.* 
But when he reached Muko the Emperor was dead and he was 
too late. Accordingly he offered them to Oho-sazaki no Mikoto. 
The descendants of these women are the present seamstresses 
of Kure and the seamstresses of Kaya.° 


’ His name, Great-mountain-warden, already indicates this office. There 
is a distinction between the charggters for Mikoto applied to the elder and 
younger brothers, the latter having the more honorific character no doubt 
because he afterwards became Emperor. See above, p. 2. 

- The “ Kojiki” says 130. He was deified at a later period under the 
name of Yahata or Hachiman as the God of War, and there are many shrines 
in his honour standing at this day. 

3 In Chikuzen. 

4 Mitsukahi means “ august messenyer.” > Settsu. 

* Kaya is written with the characters for “ Musquito-net.”. There isa place 
in Bittchiu of this name, but written with different characters. 


A.D. 31 


BOOK XI. 


THE EMPEROR OHO-SAZAKI.' 
(NINTOKU?*? TENNO.) 


THE Emperor Oho-sazaki was the fourth child of the Emperor 
Homuda. His mother’s name was Nakatsu-hime no Mikoto. 
She was a granddaughter of the Imperial Prince Thoki-iri-hiko. 
The Emperor from his childhood was intelligent and sagacious, 
and his face was fair to look upon. When he grew to manhood 
he was indulgent and humane. The Emperor Homuda died in 
Spring, the 2nd month of the 41st year of his reign. Now the 
Prince Imperial offered to cede the. Dignity to Oho-sazaki no 
Mikoto. He would not assume the Imperial Dignity, but 
advised with Oho-sazaki no Mikoto, saying :—‘‘ He that shall. 
rule over the Empire and govern the myriad subjects, should 
overspread them like Heaven, and comprehend them like Earth. 
If there is above a cheerful heart with which to employ the 
people, the people are happy and the Empire tranquil. But 
here am I, a younger brother, and moreover wanting in talent. 
How shall I presume to succeed to the Dignity and to enter 
upon the Celestial task? But thou, O great Prince, art dis- 
tinguished in appearance and of a far-reaching benevolence. 
Thou art also of ripe years and art fit to become Lord of the 
Empire. The late Emperor established me as his Heir: But 
was this for my abilities? No, it was simply because he loved 
me. Moreover, there is the weighty matter of the service of 
the Ancestral shrines and of the Gods of the Earth and of Grain.° 
For this thy servant is wanting in ready tact and is unmeet to 


1 Great-wren. See below, XI. 7. 2 Benevolence-virtue. 
3 These expressions are simply borrowed from Chinese books, and have no 
bearing on Japanese ancient institutions or ideas. 


NINTOKU. 273 


fill the office. Now, there is a general principle admitted by XI. 2. 
both ancient and modern times that the elder brother should 
_ be above and the younger brother below, that the wise man 

should be Lord and the stupid man a vassal. Let the Prince 
therefore unhesitatingly assume the Imperial Dignity, and I 
will be simply his servant and assistant.”” Oho-sazaki no 
Mikoto answered and said : 一 “It was the intention of the late 
Emperor that the Imperial Dignity should not be vacant for a 
single day. Therefore he made choice beforehand of an 
illustrious virtue and established the Prince as his duplicate. 
The succession he bestowed on thee and the people he granted 
to thee. Let us honour his preference, and publish it through- 
out the land. Wanting in wisdom though I am, shall I dis- 
regard the command of the late Emperor, and without con- 
sideration comply with the request of the Prince, my younger 
brother ? “ 

He firmly declined and would not receive it, and each of 
them wished to transfer (the sovereignty) to the other. 

At this time the Imperial Prince Nukada no Oho-naka-tsu- 
hiko, intending to take charge of the official rice-lands and 
granary of Yamato, addressed Oii no Sukune, ancestor of the 
Omi of Idzumo, who was the officer charged with these official 
rice-lands, saying :—‘‘ These official rice-lands were originally XI. 3 
Mountain-warden-land, and therefore I will now take the 
management of them. Thou oughtest not to hold them.” 

Now O no Sukune reported the matter to the Prince 
Imperial, who spake to him, saying :—‘‘ Do thou represent the 
matter to Oho-sazaki no Mikoto.” Hereupon Oii no Sukune 
made representation to Oho-sazaki no Mikoto, saying :—‘‘ The 
Imperial Prince Oho-naka-tsu-hiko will not allow thy servant 
to manage the official rice-fields which were placed in his 
charge.’” Oho-sazaki no Mikoto inquired of Maro, the ancestor 
of the Atahe of Yamato, saying :—“‘ It is stated that the official 
rice-lands of Yamato were originally Mountain-warden-land. 
How ts this?”’ He answered and said :—‘“‘ Thy servant knows 
not. But thy servant’s younger brother, Akoko, knows.” It 
happened that at this time Akoko had been sent to the Han' 
country and had not yet returned. Hereupon Oho-sazaki no 


1 Corea. 


XI. 


4. 


274 NIHONGI. 


Mikoto spake to Oii, saying :—‘‘ Do thou go thyself to the Han 
country and summon Akoko. Go quickly, travelling day and 
night.” So he assigned to him eighty fishermen of Ahaji as 
sailors. Hereupon Ou proceeded to the Han country, and 
straightway came accompanied by Akoko. Accordingly he was 
asked about the Yamato official rice-lands. He replied, saying : 
ー“ 1 have heard by tradition that, in the time of the Emperor 
who reigned in the palace of Tamaki at Makimuku, the official 
rice-fields of Yamato were settled in the charge of Oho-tarashi- 
hiko no Mikoto, the Prince Imperial. At that time there was 
an Imperial Decree to the effect that the official rice-lands of 
Yamato were always to be the official rice-lands of the reigning 
Sovereign, and could not be held by anyone who was not the 
reigning Sovereign, even an Emperor’s child. It is therefore 
wrong to say that this is Mountain-warden-land.” 

Then Oho-sazaki no Mikoto sent Akoko to the Imperial 
Prince Nukada no Oho-naka-tsu-hiko, and made him acquaint 
him with these circumstances. The Imperial Prince Oho-naka- 
tsu-hiko knew not at all what to do, and Oho-sazaki no Mikoto, 
recognizing that he was in the wrong, forgave him and did not 
punish him. 

Thereafter Prince Oho-yama-mori* was full of resentment 
that he was passed over by the late Emperor and not established 
as Prince Imperial. In addition he had this cause of hatred. 
So he. plotted, saying :—‘‘ I will kill the Prince Imperial and 
will ultimately ascend to the Imperial Dignity.” Hereupon 
Oho-sazaki no Mikoto, having heard beforehand of his plot, 
secretly advised the Prince Imperial to prepare soldiers for his 
protection. Then the Prince Imperial got ready troops and 
awaited him. The Imperial Prince Oho-yama-mori, not know- 
ing that soldiers had been prepared, took with him only a few 
hundred fighting men, and starting in the middle of the night, 
proceeded thither. At dawn he arrived at Uji, and was about 
to cross the river when the Prince Imperial. having put on 


1 Suinin Tenno. 

3 Clearly Oho-yama-mori is the same person who is spoken of above as 
Nukada no Oho-naka-tsu-hiko. Either Nukada all through the above 
passage is a mistake, or the genealogy (p. 255) which makes two persons of 
them is wrong. I think the latter more likely, Oho-yama-mori being an 
official designation, and Nukada, etc., the name. 


NINTOKU. 275 


hempen garments, took the helm, and secretly mingled with 
the ferrymen. He then took the Imperial Prince Oho-yama- 
mori on board and ferried him over as far as the middle of the 
river, where he induced the ferrymen to step on the (side of 
the) boat and make it heel over. Hereupon the Imperial 
Prince Oho-yama-mori fell into the river and sank. But he 
rose to the surface again, and while floating down the stream 
made a song, saying,— 


At the ferry of Uji 
* 


* * 1 


Among the pole-men 
Those who are nimblest 
Will come to me. 


But a large number of ambushed soldiers sprang up, so that 
he was unable to reach the bank, and he finally sank and died. 
Search was caused to be made for his dead body, and it came 
to the surface at the ferry of Kahara. Then the Prince 
Imperial seeing the dead body, made a song, saying,— 


O thou Mayumi tree 
For Adzusa bows 
That growest by the ferry — 
The ferry of Uji! 

* * * 
In my heart I thought 
To cut thee, 
In my heart I thought 
To take thee, 
But at the bottom, 
Of my lord I bethought me, 
But at the top, 
Of thy spouse I bethought me. 
There I thought pitifully, - 
Here | thought mournfully — 
Uncut I leave thee, 

O thou Mayumi tree 
For Adzusa bows ! 3 


' The asterisks represent an untranslatable pillow-word. See Ch. K, 
p. 255. 
* Mayumi is the Euonymus. Adzusa is the Catalpa, a tree suitable for 
making bows. It has no particular meaning here. There is much differ- 
T 2 


XI. 


6. 


276 NIHONGI. 


So he was buried at Mount Nara. Afterwards the Prince 
Imperial built a palace at Uji, wherein he dwelt. Moreover in 
consequence of his ceding the Dignity to Oho-sazaki no Mikoto, 
he remained for a long time without assuming the Imperial 
rank. Now three years passed during which the Imperial 
rank was vacant. Then there was a fisherman who brought a 
mat-basket of fresh fish, which he offered as a present at the 
Uji Palace. The Prince Imperial commanded the fisherman, 
saying :—‘‘ I am not the Emperor,” and sent him away, telling 
him to present it at Naniha. Oho-sazaki no Mikoto also sent 
him away, telling him to present it at Uji. Hereupon the 
fisherman’s mat-basket became putrid on his journeys back and 
forward. So he sent it away again and procured other fresh 
fish, which he presented, and which were declined as on the 
previous day. The fresh fish again became putrid. The 
fisherman was grieved at his frequent returning, so he flung 
away the fresh fish and wept. Therefore the proverbial say- 
ing, ‘“‘ There is a fisherman who weeps on account of his own 
things,” which had its origin in this. 

The Prince Imperial said :—‘‘I know that the Prince, my 
elder brother, is not to be moved from his resolution. Why 
then should I prolong my life and give trouble to the Empire ? ” 
So he died by his own hand. Then Oho-sazaki no Mikoto, 
hearing of the Prince Imperial’s death, was greatly shocked, 
and hastening from Naniha arrived at the Palace of Uji. Now 
three days had passed since the Prince Imperial’s death. Oho- 
sazaki no Mikoto beat his breast, wept aloud, and knew not 
what to do. He loosed out his hair, and bestriding the corpse, 
called upon him thrice, saying :—‘‘Oh, my younger brother, 
the Imperial Prince!” In course of time he came to life, 
raised himself up, and remained in a sitting posture. Here- 
upon Oho-sazaki no Mikoto addressed the Heir Apparent, 
saying :—‘‘Oh, what grief! Oh, what regret! Why didst 
thou pass away of thine own accord? If the dead had any 


ence of opinion among native commentators as to the meaning of this poem. 
It would seem as if the Prince, having thrown his brother overboard, could 
hardly claim much credit for clemency. But probably this is a genuine 
ancient poem, which the author has inserted here without much regard to 
fitness. The asterisks represent the untranslatable pillow-word Chihay- 
bito, an epithet of Uji. 


N INTOKU. 27/ 


knowledge, what would the late Emperor think of me?” So 
the Prince Imperial addressed the Prince his elder brother, 
saying :—‘‘It is the command of Heaven. Who may stay it? 
If I should go to the place where the Emperor is, I will tell 
him of all the Prince, my elder brother’s wisdom, and also of 
my abdication. But the sage Prince must surely be fatigued 
after the long and hurried journey which he undertook on 
hearing of my death.” So he presented to him the Imperial 
Princess Yata, his younger sister by the same mother, saying :— 
‘‘Though she is unworthy of thy nuptials, she may in some 
small measure serve to be entered in the number of the side 
Courts.” So he lay down again in his coffin and died. 

Hereupon Oho-sazaki no Mikoto put on plain unbleached 
garments and began mourning for him, and his lamentation 
was exceedingly pathetic. He was buried on the top of the 
hill of Uji. 

Ist year, Spring, ist month, 3rd day. Oho-sazaki no Mikoto 
assumed the Imperial Dignity. The Empress was honoured 
with the title of Grand Empress. He made his capital at 
Naniha. @& was called the Palace of Takatsu. The Palace 
enclosure and buildings were not plastered, the gable rafters 
and ridgepoles, the posts and pillars were devoid of ornament ; 
the covering of thatch was not evenly trimmed.* This was 
that he might not delay the season of agricultural operations 
for the sake of his own personal caprices. 

Before this time, on the day that・the Emperor was born, an 
owl entered the parturition house. The next morning the 
Emperor Homuda called to him the Prime Minister Takechi 
no Sukune, and addressed him, saying :—‘‘ What may this 
portend?” The Prime Minister answered and said :—‘‘ It is 
a lucky omen. Moreover yesterday when thy servant’s wife 
was in labour, a wren entered the parturition house. This also 
is strange!’’ Hereupon the Emperor said :—‘‘ Now our child 
and the Prime Minister’s child have been born on the same day. 


1 She was also a daughter of the late Emperor. This shows that marriages 
of sisters dy the father's side only were allowed. The Prince Imperial was 
able to give his sister by the mother’s side in marriage. He would have 
had no control over his sisters by the father’s side only. 

2 It should be remembered that at this period every Mikado built himself 
a new palace in a new locality. 


A.D. 3136 


A.D. 314. 


278 NIHONGI. 


In the case of both there are omens. This is an indication 
from Heaven. - Let us take the names of these birds, and each 
exchanging them, call our children after them as a covenant 
to future generations.” So he took the name ‘‘wren”’ (sazaki) 
and called the Prince Imperial by it, saying :—‘‘ The Imperial 
Prince Oho-sazaki.”' And he took the name “ owl” (Dzuku) 
and called the Prime Minister’s child by it, saying:—‘‘ Dzuku 


. no Sukune.” He was the first ancestor of the Omi of Heguri. 


This year was the year Midzunoto Tori (10th) of the Cycle. 

2nd year, Spring, 3rd month, 8th day. Tha no hime no Mikoto 
was appointed Empress. She was the mother of the Emperor 
Ohi-ne? Iza-ho-wake, of the Imperial Prince Suminohe no 
Nakatsu, of the Emperor Midzu-ha-wake, and of the Emperor 
Wo-asa-tsu-ma-waku-go no Sukune. Another consort, Kami- 
naga-hime of Hiuga, bore to him the Imperial Prince Oho- 
kusaka and the Imperial Princess Hatahi. 


A.D. 316) qth year, Spring, 2nd month, 6th day. The ‘Emperor 


XI. 9. 


addressed his ministers, saying :—‘* We ascended a lofty tower 
and looked far and wide, but no smoke arose in the land. 
From this we gather that the people are poor, and that in the 
houses there are none cooking their rice. We have heard that 
in the reigns of the wise sovereigns of antiquity, from every 
one was heard the sound of songs hymning their virtue, in every 
house there was the ditty, ‘How happy are we.’ But now 
when we observe the people, for three years past, no voice of 
eulogy is heard; the smoke of cooking has become rarer and 
rarer. By this we know that the five grains * do not come up, 
and that the people are in extreme want. Even in the Home 
provinces * there are some who are not supplied; what must it 
be in the provinces outside of our domain ? ” 

3rd month, 21st day. The following decree was issued :— 


1 I have elsewhere suggested that the name of the Emperor Oho-sazaki 
was a posthumous title given him owing to the great size of the mound 
(sasagi) under which he is buried near Sakai. And although there is much 
to be said on the other side, Iam not sure that this may not after all be 
correct. The difference in spelling between sasagi and sazaki is immaterial. 

2 Ohi-ne or Oho-ye means great-eider-brother. It is hardly a name. 

3 Hemp, millet, rice, wheat and barley, pulse. 

‘ The territory round the capital ruled immediately by the Emperor. 
This is a Chinese phrase, not properly applicable to Japan at this period. 


NINTOKU. 279 


‘‘From this time forward, for the space of three years, let 
forced labour be entirely abolished, and let the people have rest 
from toil.” From this day forth his robes of state and shoes 
did not wear out, and none were made. The warm food and 
hot broths did not become sour or putrid, and were not renewed. 
He disciplined his heart and restrained his impulses so that he 
discharged his functions without effort. 

Therefore the Palace enclosure fell to ruin and was not 
rebuilt : the thatch decayed, and was not repaired; the wind 
and rain entered by the chinks and soaked the coverlets ; the 
starlight filtered through the decayed places and exposed the 
bed-mats. After this the wind and rain came in due season,' 
the five grains produced in abundance. For the space of three 
autumns the people had plenty, the praises of his virtue filled 


ーー the land, and the smoke of cooking was also thick. XL. 10 


7th year, Summer, 4th month, 1st day. The Emperor was Ap. 319. 
on his tower, and looking far and wide, saw smoke arising 
plentifully. On this day he addressed the Empress, saying :— 
7 We are now prosperous. What can there be to grieve for? ”’ 
The Empress answered and said :—‘‘ What dost thou mean by 
prosperity ?”” The Emperor said :—‘‘ It is doubtless when the 
smoke fills the land, and the people freely attain to wealth.” 
The Empress went on to say:—‘‘ The Palace enclosure is 
crumbling down, and there are no means of repairing it; the 
buildings are dilapidated so that the coverlets are exposed. 
Can this be called prosperity ?’’ The Emperor said :—‘‘ When 
Heaven establishes a Prince, it is for the sake of the people. 
The Prince must therefore make the people the foundation. 
For this reason the wise sovereigns of antiquity, if a single one 
of their subjects was cold and starving, cast the responsibility 
on themselves. Now the people’s poverty is no other than 
Our poverty; the people’s prosperity is none other than Our 
prosperity. There is no such thing as the people’s being 
prosperous and yet the Prince in poverty.” ? 


' The notion that the virtues of the Emperor have a direct influence on 
the weather is, of course, Chinese. 

* This whole episode is the composition of some one well acquainted 
with Chinese literature. The sentiments are throughout characteristically 
Chinese, and in several cases whole sentences are copied verbatim from 
Chinese works. 


XI. oar. 


A.D. 322. 


A.D. 323. 


280 NIHONGI. 


Autumn, 8th month, gth day. For the Imperial Prince 
Ohine Izaho-wake there was established the Mibu Be,' and 
again for the Empress there was established the Katsuraki 
Be.’ 

gth month. The provinces, without exception, petitioned, 
saying :—‘‘ Three years have now elapsed since forced labour 
was altogether remitted. The Palace buildings have therefore 
become decayed, and the Treasury empty. The black-headed 
people have now abundance, and remnants are not picked up. 
Therefore in the villages there are no men without wives or 
women without husbands, in the houses there is store of spare 
provisions. If at sucha time there was no payment of taxes 
with which to repair the Palace buildings, we fear that we 
should incur guilt in the sight of Heaven.’”” The Emperor, 
however, continued to be patient, and would not grant their 
petition. 

roth year, Winter, roth month. Forced labour for the 
building of a Palace was imposed for the first time. Hereupon 
the people, without superintendence, supporting the aged and 
leading by the hand the young, transported timber, carried 
baskets* on their backs, and worked their hardest without 
distinction of night or day, vying with one another in the con- 
struction. In this manner, ere long the Palace buildings were 
every one completed. Therefore up to the present day he is 
styled the Sage Emperor. 

rrth year, Summer, 4th month, 16th day. The Emperor 
commanded his ministers, saying :—‘‘ Viewing this land, the 
moors and marshes extend far and wide, and the cultivated fields 
are fewand rare. Moreover, the river waters spread out to each 
side, so that the lower streams flow sluggishly. Should there 


' This Be is also called the Nibu Be. There are several places in Japan 
of this name. It was originally the group of peasants whose duty it was to 
provide wet nurses, etc., for infant princes. See Ch. K., p. 268, and Moto- 
worl in “ Kojikiden,” xxxv. 12. 

* The “ Kojiki” says that these two Be were instituted as “ middai” of 
the Prince and the Empress, i.e. in order to perpetuate their memory, the 
Be in such cases taking the name of the person or of his or her residence. 
The last explanation might apply to the Empress, but it is not clear how 
the name Mibu could perpetuate the memory of this Prince. 

* Of earth. 


NINTOKU. 281° 


4 

happen to be continuous rains, the tide from the sea flows up 
against them so that one may ride in boats through the 
villages: and the highways, too, are covered with mud. There- 
fore do ye our ministers examine this together, and having 
ascertained the source of the divergence, make a channel for 
them to the sea, and, staying the contrary flow (of the tide), 
preserve the fields and houses.’ 

Winter, roth month. The plain north of the Palace was 
excavated, and the water from the south diverted into the 
Western Sea. Therefore that water was called by the name 
Hori-ye.’ 

Moreover, in order to prevent the overflowing of the Northern XI. 12. 
river the Mamuta embankment was constructed. At this time 
there were two parts of the construction which gave way and 
could not be stopped up. Then the Emperor had a dream in 
which he was admonished by a God, saying :—‘‘ There is a man 
of Musashi named Koha-kubi* and a man of Kahachi named 
Koromo no ko,’ the Muraji of Mamuta. Let these two men be 
sacrificed to the River-God, and thou wilt surely be enabled to 
close the gaps.” So he sought for these two men, and having 
found them, sacrificed them to the River-God. Hereupon 
Koha-kubi wept and lamented, and plunging into the water, 

\ died. So that embankment was completed. Koromo no ko, 
however, took two whole calabashes, and standing over the 
water which could not be dammed, plunged the two calabashes 
into the mid-stream and prayed, saying :—‘‘ O thou River-God, 
who hast sent the curse (to remove which) I have now come 
hither as a sacrifice. If thou dost persist in thy desire to have 
me, sink these calabashes and let them not rise to the surface. 
Then shall I know that thou art a true God, and will enter the 
water of my own accord. But if thou canst not sink the cala- 
bashes, I shall, of course, know that thou art a false God, for 
whom, why should I spend my life in vain?’’ Hereupon a 
whirlwind arose suddenly which drew with it the calabashes 
and tried to submerge them in the water. But the calabashes, 


" Excavated estuary, or canal. > Strong-neck. 

* Garment-child. These are personal names. Such names are in the 
orginal put after titles, but I have reversed this order, in accordance with 
European practice. 


XI. 13. 


A.D. 324. 


A.D. 325. 


XI. 14. 
A.D. 326. 


282 NIHONGI. 


dancing on the waves, would not sink, and floated far away 
over the wide waters. In this way that embankment was 
completed, although Koromo no ko did not die. Accordingly 
Koromo no ko’s cleverness saved his life. Therefore the men 
of that time gave a name to these two places, calling them 
7 Kohakubi’s Gap ”’ and ‘‘ Koromo no ko’s Gap.// 

This year Gen of Sulcame to the Court with tribute, and 
were made to labour at this public work. 

12th year, Autumn, 7th month, 3rd day. The Land of 
Koryo sent tribute of iron shields and iron targets. 

8th month, roth day. The Koryo guests were entertained 
at Court. On this day the ministers and functionaries were 
assembled and made to shoot at the iron shields and targets 
presented by Koryo. Nobody could pierce the targets except 
Tatebito no Sukune, the ancestor of the Omi of Ikuba,'’ who 
shot at the iron targets and pierced them. Then the guests 
from Koryo, when they saw this, were struck with awe by his 
excellent skill in archery, and, standing up together, did 
obeisance to the Emperor. The next day the Emperor com- 
mended Tatebito no Sukune and gave him a title, calling him 
Ikuba no Toda no Sukune. On the same day a title was 
given to Sukune no Omi, the ancestor of the Miyakko of 
Ohase, and he was called Sakashi-nokori * no Omi. 

Winter, roth month. The Great Canal was dug in the 
district of Kurikuma in Yamashiro for the irrigation of the rice- 
fields. By this means the peasants of that district had always 
years of abundance. 

13th year, Autumn, gth month. Now for the first time 
official granaries were established at Mamuta. The Usu-me* 
Be was accordingly instituted. 

Winter, 10th month. The Pond of Wani‘ was made. In 
the same month the Yokono Embankment was constructed. 

14th year, Winter, 11th month. A bridge was made at the 
Wikahi ferry. It was this place which was called Wo-bashi.’ 
In this year a highway was constructed and.laid down within 
the capital from the South Gate extending in a straight line as 


' Tatebito means shield-man, and Ikuba, target. 
2 Clever-remainder。 3 Millers. * In Kahachi. 
? Small-bridge. 


NINTOKU. 28 3 


far as the village of Tajihi. Moreover, a great canal was dug 
in Konku' by which the water of the Ishikaha River was 
brought to irrigate the four waste plains of Upper Suzuka and 
Lower. Suzuka, Upper Toyora and Lower Toyora. By bringing 
these under cultivation there were gained more than 40,000 
K‘iiing * of rice-land. Therefore the peasants of those places 
enjoyed abundance, and there was no longer the plague of bad 
years. 

16th year, Autumn, 7th month, 1st day. The Emperor, 
indicating Kuhada no Kugahime, a lady of the Palace, to his 
personal attendants, said :—‘‘ It is our desire to bestow affection 
on this damsel, but, harassed by the Empress’s jealousy, we have 
not been able to become united to her. Many years have 
passed. Why should she waste her years of bloom?” So he 
made a song, saying :— 


Who will nourish - 
The daughter of the Omi 
That sweeps along the bottom of the water ?? 


Then Hayamachi, the ancestor of the Miyakko of the 
province of Harima, advanced alone and made a song, 
saying :— 


I, Hayamachi of Harima, 
(Where the dreadful tides are) 
Though full of awe, 

Like rocks tumbling down, 

I will nourish her. 


That same day Kugahime was given to Hayamachi. On the 
evening of the next day Hayamachi went to Kugahime’s house. 
Now Kugahime would not comply with his wishes, but he per- 
sisted in approaching the curtained space. Then Kugahime 


' In Kahachi. 

* A Chinese measure of land equal to 100 mo, or more than fifteen English 
acres. This exact number of K‘iiing occurs in a Chinese book of the Han 
period as the extent of land reclaimed by a similar operation. 

3 The last line is a makura kotoba not in the least suitable as an epithet 
of Omi, a minister. But Omi is somewhat like ami, a net, for which it is 
satisfactory enough. The text is doubtful. 

4 This stanza is in the ordinary 31-syllable metre, and the previous one in 
the same, minus the first two lines. The second line is a makura kotoba. 


XI. 15. 


A.D. 329. 


XI. 16, 


A.D. 334 


284 NIHONGI. 


said :—‘‘ Thy handmaiden will end her years husbandless. 
How can she become my Lord’s wife?’’ Now the Emperor, 
when he heard this, wished to accomplish Hayamachi's desires, 
so he sent Kugahime along with Hayamachi to Kuhada. But 
Kugahime straightway became ill and died on the journey. 
Therefore there is to this day the tomb of Kugahime. 

17th year. Silla did not attend the Court with tribute. 

Autumn, 9th month. Toda no Sukune, ancestor of the 
Omi of Ikuba, and Sakashi-nokori no Omi, ancestor of the 
Miyakko of Ohase, were sent to inquire the reason of the failure 
to send tribute. Hereupon the Silla people were afraid, and 
presented 1460 pieces of tribute, fine silks, and miscellaneous 
objects of all kinds—in all eighty ship-loads. 

22nd year, Spring, rst month. The Emperor addressed the 
Empress, saying :—‘‘ I have taken to me the Imperial Princess 
Yata, and am about to make her my concubine.” But the 
Empress would not allow it. Hereupon the Emperor made 
a song, in which he besought the Empress, saying :— 


As a means of raising up 

Dear ones : 

As a spare bowstring 

To supply a vacancy 

I would place (her) along with (thee). 


The Empress made a song In reply, saying : 一 


In the case of garments 

To double them is well, 

But my Lord who would set in a row 
The couches of night— 

I wonder if he is wise. 


The Emperor again made a song, saying :— 


Like the shore of Narabi ' 

Of Cape Naniha 

That projects (into the sea) 

It must have been solely to be thy comrade 
That that child came into being. 


1 Narabi means to be associated with, to be a companion. 


ININTOKU. 285 


The Empress made a song in reply, saying :— 


Like the summer insect, 

The insect that seeks the fire 

Wearing double garments,! 

That the palace precinct should be thus, 
Nay ! it is not good.* 


The Emperor again made a song, saying :— 


Even the traveller, 

Who with unshared tears 

Toils over the little pass of Hika 
In Asatsuma* 一 

Well for him had he a, companion ! 


に 

The Empress finally refused her consent. Therefore she 
was silent, and answered not again. 

30th year, Autumn, gth month, 11th day. The Empress 
made an excursion to the land of Kii. She went as far as 
Cape ‘ Kumano, and was coming back with leaves of the mit- 
suna,* which she had gathered there. On this day the Emperor, 
espying the Empress’s absence, wedded the Imperial Princess 
Yata, and placed her in the Palace. Now the Empress, when 
she arrived at the Naniha ferry, heard that the Emperor had 
become united to the Imperial Princess Yata, and was very 
wroth. She flung into the sea the mitsuna leaves which she 
had gathered, and would not land. Wherefore the men of 
that day called the sea where the leaves were scattered 
Kashiha no Watari, or the Kashiha ferry. Now the Emperor, 
unaware that the Empress was angry and would not land, 
went in person to the Great Harbour,’ and while awaiting the 
Empress’s ship, made a song, saying : — 


1 Wings? * The meaning is here somewhat doubtful. 

> Asatsuma is the name of a mountain in Yamato. It means “ morning- 
wife.” 

4 This is properly not a cape, but only a spur ofa hill. 

? In the original mitsuna-kashiha. Kashiha is the Quercus dentata, a 
kind of evergreen oak, the leaves of which were used as drinking-cups. But 
this term was also applied to any leaves used for this purpose. Here the 
leaves of another tree—the mitsuna—seem to be intended. Chamberlain 
makes it the aralia. See Ch. K., pp. 248-273. 

© No doubt Naniha or Osaka. 


Xf. 17 


A.D. 342 


XI. 18. 


XT. 19. 


286 NIHONGI. 


Ye men of Naniha, 

Haul along the bell-(hung) ship, 
Soaked as to your loins, 

Haul along that ship. 

Haul along the great august ship. 


Now the Empress did not anchor at the Great Harbour, but 
drew onwards again, and, ascending the river, went round by 
way of Yamashiro, in the direction of Yamato.' The next day 
the Emperor sent an attendant named Toriyama to bring the 
Empress back, and made a song, saying :— 


In Yamashiro 

Overtake her, Toriyama. 

Overtake her, overtake her, 

My beloved spouse— 

I wonder wilt thou overtake and join her. 


The Empress would not come back, but continued her 
journey as far as the River of Yamashiro, where she made a 
song, saying :— 

Ascending the river— 
The River of Yamashiro — 
(Peak upon peak * 一 ) 

As I ascend it, 

By the river bend 

There stands luxuriant 
(Less-than-a-hundred) 3 

An eighty-leaved tree. 

Is it the Great Lord ? 


So she crossed over Mount Nara, and looking on Katsuraki, 
she made a song, saying :— 


Going up to Miya,‘ 
As I ascend 





1 Ch. K., p. 276. 

2 Peak upon peak refers to yama, mountain, the first part of Yamashiro. 
It is a mere ornamental epithet. 

3 Less than a hundred is a makura-kotoba of eighty. The luxuriant tree, © 
with its plentiful foliage, reminds her of the Emperor. 

4 Miya is probably short for Takamiya in the last line of the poem but 
one. 


NINTOKU. 287 


The River of Yamashiro 
(—Peak upon peak—) 
Nara I pass 

Of fertile soil ; 

Yamato I pass, 

Shielded by its mountains ; 
The land I long to see 

Is Takamiya of Katsuraki, 
For there is my home.’ 


Returning again to Yamashiro, she built a Palace on the 
south side of the Hill of Tsutsuki, and dwelt there. 

Winter, roth month, rst day. Kuchi no Omi, ancestor of 
the Omi of Ikuba, was sent to fetch the Empress. 

One version says :—‘‘ Kuchi no Omi, ancestor of the 
Omi of Wani.”’ 

Now Kuchi no Omi went to the Palace of Tsutsuki, and 
wished to have audience of the Empress, but she remained 
silent and answered not. Then Kuchi no Omit prostrated him- 
self before the Empress’s hall, and remained there day and 
night drenched by the rain and snow, and did not move. 
Hereupon Kuchi no Omi’s younger sister, Kuniyori-hime, who 
was in the service of the Empress, and happened just then to 
be in attendance upon her, saw her elder brother wet with the 
rain, and shed tears and made a song, saying :— 


In the Palace of Tsutsuki, 

In Yamashiro, 

When I see my elder brother 
Delivering his message, 

My eyes fill with tears. 


Then the Empress addressed Kuniyori-hime, saying :— 
‘‘ Why weepest thou?’ She answered and said :—‘“‘ He that 
lies prostrate in the courtyard and begs an audience is thy 
handmaiden’s elder brother. He is wet with the rain, and XI. 20. 
does not flinch, but still lies prostrate in the hope of an audi- 
ence of thee. This is why I weep and am sorrowful.” Then 
the Empress addressed her, saying :—‘‘ Tell thy elder brother 
to return with all speed. I will never go back.” Kuchi 
accordingly returned, and made his report to the Emperor. 

11th month, 7th day. The Emperor made a progress by 


' Much of this poem is of doubtful interpretation. Compare Ch. K.. p. 275. 


288 NIHONGI. 


river to Yamashiro. At this time there was a mulberry branch 
floating down the stream. The Emperor looked at the mul. 
berry branch, and made a song, saying :— 


The mulberry tree! 
* * *# 。 香 
Which Iha * no hime 
Will not listen to even absently 
May not reach (the bank), 
But by the bends of the river 
it seems to go tossing on— 
Oh! that mulberry tree ! 


On the next day the Imperial cortege arrived at the Palace 
of Tsutsuki. The Empress was sent for, but she refused to 
appear before the Emperor. Then the Emperor made a song, 
saying :— 

Like the radishes * dug up 
With the wooden hoes 
Of the women of Yamashiro 
(Peak upon peak), 
{ Purely, purely, 

Clamorously, clamorously, 

Because thou hast spoken 
I have come hither 
Like the flourishing trees 
Which I look over at. 


' Mulberry is ura-kuha. In modern Japanese kuha alone means mulberry. 
Ura also means heart, and as koha means hard, there seems an allusion 
to the Empress’s hard-heartedness. 

The Emperor compares his condition to that of the mulberry branch 
drifting down the stream, and finding no rest anywhere. The metre is 
irregular. 

2 Tha means rock. It has here a makura-kotoba prefixed to it, viz. 
tsuno-sahafu, creeper-clad, which is inappropriate to Iha, when taken as the 
Empress’s name, though suitable to it in its original meaning. 

* Radishes are at this day a staple food of the Japanese. When freshly 
washed they look very white and clean. The first four lines are a mere 
introduction to saha-saha, i.e. purely, and the author immediately goes on 
to exchange this meaning for another meaning of the same word, viz., 
clamorously, by a play of words common in Japanese poetry. The only 
bond of connection between the first and second halves of the poem is this 
double sense of saha-saha. “The flourishing trees” represent the Em- 
peror's brilliant suite. The interpretation of this poem is more or less 
conjectural. Compare Ch. K., p. 279. 


NINTOKU. | 289 
Again he made a song, saying :— 


Had I not had for my pillow 
Thine arm | 

White as the whiteness of the roots 

Of the radishes dug up 

With the wooden hoes 

Of the women of Yamashiro | 

(Peak upon peak), 

Then mightest thou say that thou knowest me not. 


Then the Empress sent a message to the Emperor, saying: 
—‘‘ My lord has taken the Imperial Princess Yata and made 
her his concubine. Now I do not wish to be associated with the 
Princess as Consort.” So she refused to enter his presence, 
and the Imperial carriage returned to the Palace. The Em- 
peror hereupon resented the Empress’s great indignation, but 
yet continued to love her. 

31st year, Spring, 1st month, 15th day. Ohine-izaho-wake 
no Mikoto was appointed Prince Imperial. 

35th year, Summer, 6th month. The Empress Iha no hime 
no Mikoto died in the Palace of Tsutsuki. 

37th year, Winter, 11th month, 12th day. The Empress | 
was buried on Mount Nara. 

38th year, Spring, rst month, 6th day. The Imperial Princess 
Yata was appointed Empress. 

Autumn, 7th month. The Emperor and Empress dwelt in 
a high tower to escape from the heat. At this time there was 
heard every night from the moor of Toga the cry of deer with 
a musical, yet melancholy sound, so that a feeling of pity arose 
in them both. But when the interlune came, the cry of the deer 
was no longer heard. Hereupon the Emperor addressed the 
Empress, saying :—‘‘ This evening the deer does not bell. 
Wherefore is this?” “The next day, a Saheki Be of the 
district of Wina presented a basket. The Emperor caused a 
steward to make inquiry of him, saying :—‘‘ What is this 
basket ?”? The answer was, ‘‘A buck.” He inquired—‘‘A 
deer of what place?” and was told, “Of Toga moor.” The 
Emperor considered that this basket" must be the deer which 


1 The basket is put for the contents (like the Latin sportula), and the 
word is used even when there may have been no basket at all. 
U 


XI. 22. 


A.D. 343. 


A.D. 347. 


A.D. 349. 


A.D. 350 


XI. 22. -°. 


XI. 23. 


A.D. 352 


290 NIHONGI. 


had belled, and he accordingly addressed the Empress, saying : 
—‘‘ We have been soothed in the anxious thoughts which have 
of late possessed us by listening to the belling of a deer. Now 
when the day or night, and the mountain or moor of the 
deer which has been caught are considered, they correspond 
to the deer which belled. It is true that that man was 
not aware of our feelings of affection, and that it was by 
chance that he came to take it. We nevertheless cannot 
resist a feeling of resentment. It is therefore our wish that 
the Saheki Be shall not approach the Imperial Palace." 
So he made the officials remove his residence to Nuta in 
Aki. He was the ancestor of the present Saheki Be of Nuta 
in Aki. 

There is a popular story that a long time ago there was a 
man who went to Toga, and spent the night on the moor. 
Now there were two deer which lay down beside him. When 
it was on the point of cock-crow, the male deer addressed the 
female, saying :—‘‘ This night I had a dream in which I saw 
a white mist come down copiously and cover my body. What 
may this portend?”’ The female deer answered and said :— 
“7 If thou goest out, thou wilt certainly be shot by men and die, 
and so thy body will be smeared with white salt to correspond 
with the whiteness of the mist.” Now the man who was 
spending the night there wondered at this in his heart. Before 
it was yet dawn, there came a hunter, who shot the male deer, 
and killed it. Hence the proverbial saying of the men of that 
day—‘‘ Even the belling male deer follows the interpretation 
of a dream.” 

40th year, Spring, 3rd month. The Emperor wished to take 
to himself the Imperial Princess Medori'as concubine, and 
made the Imperial Prince Hayabusa wake’ his middle man. 
Now the Imperial Prince Hayabusa secretly wedded her him- 
self, and for a long time made no report of his mission. Here- 
upon the Emperor, not knowing that she had a husband, went 
in person to the Imperial Princess Medori’s chamber. At 


+ Princess Medori was half-sister of the Emperor by a different mother, and 
full sister of the Empress. | 

* Hayabusa wake was half-brother to both Princess Medori and the 
Emperor by a different mother. 


NINTOKU. 2g! 


this time the Imperial Princess was weaving, and her women 
made a song, saying :— 


The metal loom of Heaven— 
The everlasting 一 " 

The metal-loom where 
Medori is weaving 

Stuff for an august cloak 

For Hayabusa wake ! 


Upon this the Emperor saw that the Imperial Prince Haya- 
busa wake had secretly wedded her, and was angry. But out 
of regard for what the Empress might say, and also from 
respect for the principle which governs the relation of stem 
and branches,’ he was patient and did not punish him. Now 
the Imperial Prince Hayabusa wake was lying down for a 
little with his head pillowed on the Imperial Princess’s knee. 
Whereupon he addressed her, saying :—‘* Which is the swiftest, 
the wren or the falcon?’’*® She said, ‘‘ The falcon.” Then 
the Imperial Prince said:—‘‘That means that I shall be 
first.” The Emperor heard these words, and his wrath was 
aroused again. At this time the Imperial Prince Hayabusa 
wake’s attendants made a song, saying :— 

The falcon 

Ascending to Heaven 

With soaring flight— 

Let him seize the wren 

On the top of the Tsuki trees.‘ 


When the Emperor heard this song, he flew into a 1 great 
rage, and said :—‘‘ We were unwilling for a private cause of 
hate to destroy one related to us, and we were patient. Why 
should a private cause of quarrel be converted into a matter 
which affects the State?” 

So he wished to kill the Imperial Prince Hayabusa wake. 


+ The word translated everlasting is hisakata, lit. long-hard, an epithet 
involving a similar conception of the sky to our word “firmament.” By 
metal is probably meant “adorned with metal fittings.” 

3 i.e. the head of the family and the junior members. 

* Hayabusa means “ falcon.” 


XI. 


‘ In the original itsuki or idzuki. This the commentators explain as fifty | 


{i) tsuki trees. But how would “sacred (idzu) tree” do—in allusion to the 
Emperor's rank ? 


U 2 


24. 


XI. 25. 


XI. 26. 


292 NIHONGI. 


Now the Imperial Prince fled with the Imperial Princess Medori, 
intending to place her in the Shrine of Ise. -Hereupon the 
Emperor, hearing that the Imperial Prince Hayabusa wake had 
run away, straightway sent Wofuna of the Honchi Be of Kibi 
and Aganoko, Atahe of Saheki in Harima, saying :—‘ Pursue 
them, and when you overtake them, slay them forthwith.” Here- 
upon the Empress addressed the Emperor, saying :—‘‘ Truly 
the Imperial Princess Medori is liable to severe punishment. 
But when she is killed I hope her body may not be exposed.” 
Accordingly he gave orders to Wofuna and his colleague not 
to take the Imperial Princess’s leg-jewels or arm-jewels. Wo- 
funa and his colleague pursued them as far as Uda, and closed 
on them at Mount Soni. Here they hid in the herbage, and 
escaping by only a little, fled hastily, and crossed the moun- 
tain. Then the Imperial Prince made a song, saying :— 


Even this mountain, steep 
As a ladder, 

When I cross over it 
With thee, my love, 
Seems.a restful couch. 


Hereupon Wofuna and the rest, seeing that they had escaped, 
followed after hastily, and when they came to the moor of 
Komoshiro in Ise, slew them. Then Wofuna and the others 
searched for the Imperial Princess’s jewels, and took them 
from within her undergarments. So they buried the bodies of 
the Prince and Princess on the bank of the River Ihoki, and 
then made their report to the Emperor. The Empress caused 
inquiry to be made of Wofuna and the others, saying :—“ Did 
you see the Imperial Princess’s jewels?” They answered and ・ 
said, ‘‘ We did not see them.”’ 

That year during the month' of the festival of tasting the 
first rice on the day of the banquet, sake was given to the 
princesses and ladies of the inner and outercircle. Thereupon, 
on the hands of two women, viz., the wife of Waka-mori-yama, 
Kimi of the mountains of Afumi, and Ihasakihime, one .of the 
Uneme,’ there were entwined excellent jewels. The Empress, 


" The 11th month. | 
. 2. Probably for. yone-me, i.e. rice- -woman, women attendants of the 
palace. They were selected for their good looks. 


NINTOKU. 293 


observing that these jewels resembled those of the Imperial 
Princess Medori, straightway became suspicious, and com- 
manded an official to inquire under what circumstances they 
had come by these jewels. They answered and said :—‘“‘ They 
are the jewels of the wife of Aganoko, the Atahe of Saheki.” 
So Aganoko, being interrogated, answered and said :—‘‘ On 
the day that the Imperial Princess was put to death I searched 
‘her and took them.” So they were about to put Aganoko to. 
death. But he offered to the Emperor all his private lands, 
and prayed to escape from death. Therefore his land was 
confiscated, and the death penalty remitted. On this account - 
that land was called Tama-de.! 7 
41st year, Spring, 3rd month. Ki no Tsuno no Sukunewas A.D. 353. 
sent to Pékché. He was the first to distinguish the boundaries 
of provinces and districts, and to commit to writing in detail 
the productions of the soil in each locality. At this time Lord 
Chyu,* the grandson of the King of Pékché, was disrespectful, 
and accordingly Ki no Tsuno no Sukune remonstrated with XI. 27. 
the King of Pékché. The King of Pékché was afraid, and 
binding Lord Chyu in iron chains, delivered him up in charge 
of Sotsuhiko. Now Lord Chyu, when he came to Japan, 
straightway ran away, and concealed himself in the house of 
Koroshi, Obito of Nishikori in Ishikaha, deceiving him by 
saying :—‘‘ The Empress has pardoned thy servant’s offence. 
Therefore have I betaken myself to thee for maintenance.” A 
long time after the Emperor ultimately forgave him his 
offence.’ 
43rd year, Autumn, gth month, rst day. Tsuchigura, Ahiko ap. 355, 

1 i.e. the price of jewels. — “ 

3 The original has {f§, i.e. sake. Chyu is the Corean pronunciation, but 
it is doubtful what his name really was. 

3 We are told above, p. 256, A.D. 272 of the “ Nihongi” Chronology, that 
King Sins& of Pékché was disrespectful, and that Ki no Tsuno no Sukune 
and others were sent to call him to an account. At p. 257, A.D. 277, we 
hear of King Ahwa being disrespectful, and a Pékché Prince being sent to 
Japan as a hostage in consequence. Sotsuhiko is a name which has already 
occurred (p. 242, A.D. 205 of the “ Nihongi” Chronology) in connection with 
Corean matters. But, as shown above (p. 256), King Sins& really died in 
392, and was succeeded by Ahwa. I strongly suspect that we have in 
the present passage only another version of the same incident, and that 
all three versions are much antedated. 


XI. 28. 


A.D. 362. 


294 NIHONGI. 


of Yosami, caught a strange bird and presented it to the 
Emperor, saying:—‘‘I am constantly spreading nets and 
catching birds in them, but never before have I caught a bird 
of this kind. I therefore thought it curious, and offer it to His 
Majesty.” The Emperor sent for Lord Chyu and, pointing to the 
bird, said :—‘* What bird is this?” Lord Chyu answered and 
said :—‘‘ Birds of this kind are numerous in Pékché. They can 
be tamed so as to be quite obedient to man. Moreover they are 
swift of flight and prey upon all kinds of birds. The common 
people in Pekche call them. Kuchz.”’ So it was given to Lord 
Chyu to be fed and tamed. In no long time he succeeded in 
taming it. Lord Chyu accordingly fastened to its leg a soft 
leather strap, and attached to its tail a small bell.’ Then, 
placing it on his forearm, he presented it to the Emperor. On 
this day he went to the moor of Mozu and hunted. At this 
time a large number. of hen pheasants got up, and the falcon? 
was let loose and made to catch them. It speedily caught 
several tens of pheasants. In this month the Be of Taka-ama 
(falcon-sweet) was first established. Therefore the men of that 
time called the place where the falcon was prougnt up the 
village of Taka-ama. 

soth year, Spring, 3rd month, 5th day. A man of Kahachi 
informed the Emperor, saying :—‘‘ A wild goose has laid an egg 
on the Mamuta embankment.” That same day a messenger was 
sent to see. He said :—‘‘It is true.” The Emperor hereupon 
made a song, in which he inquired of Takechi no Sukune, 
saying :— 

O Aso of Uchi ! 
* * * * 3 


Thou, beyond all others,’ 
A man distant of age— 


’ Fr. grélot. 

* The taka or goshawk. The hayabusa mentioned above is a smaller 
bird, probably the peregrine falcon. The best hawks for hunting were 
formerly imported to Japan from Corea. 

> An untranslatable makura-kotoba comes in here. 

4 Takechi no Sukune’s death is not mentioned in the “ Nihongi.” A later 
authority says that he died in this year, having held office for 240 years, and 
lived 295 (or 299) years. Another authority states that he died in the 55th 
year of Nintoku Tenné, at the age of 280, Still another says that he died in 


NINTOKU. 295 


Thou, beyond all others, 

A man long in the land— 

Hast thou not heard 

That a wild goose has Jaid an egg 
In Akitsushima, 

The land of Yamato ?? 


Takechi no Sukune made a song in reply; saying :— 


Our great Lord 

Who rules tranquilly, 

Right is he, right is he 

To ask me. 

For in Akitsushima, 

In the land of Yamato, 

Never have I heard 

That a wild goose has laid an egg. 


53rd year. Silla_ did not attend the Court with tribute. xT ぷと 

sth month. Takahase, ancestorof the Kimi of Kodzuke, was 
sent to ask the reason of the failure to _send tribute. On his 
way he took a white deer, and returning with it, presented it to 
the Emperor. He then chose another day and started on his 
journey. Shortly after, the Emperor sent in addition Taka- 
hase’s younger brother Tamichi, and commanded him, saying :— 
“7 Tf Silla is recalcitrant, ralse・an army and invade that land.” 
So he gave him chosen troops. Silla raised an arm rmy and made 
opposition. Now the Silla men offered battle attle daily. But 
Tamichi made strong his barriers, and would not go out. Now 
a Silla soldier who had been let out from the camp was taken 
prisoner. So being questioned as to the condition of affairs, he 
answered, saying :—‘‘ There are mighty men, called the ‘ Hun- 
dred Thrusters,’? nimble and valorous, who always form the 
right van of the army. Therefore if you observe this and 
attack the left, it will be routed.” Now Silla allowed the left to 


the 78th year of Nintoku Tenno's reign, which, as one account says that he 
was born in the oth year of Keiko Tenno, would make him 312 years of age 
at his death. It has been suggested that there were several persons of this 
name who succeeded each other as hereditary prime ministers. But the 
simpler explanation is that the chronology at this period is wildly inaccurate, 
as there is plenty of other evidence to show. 

1 See Ch. K., p. 283. Wild geese do not nest in Japan. 

3 It may be only one man of this name. 


XI. 30. 


ave, 


A.D. 370. 


A.D. 372. 


296 NIHONGI. 


be vacant, and filled up the numbers of the right. Hereupon 
Tamichi, drawing up his picked cavalry,’ attacked their left, 
upon which the Silla troops were defeated. Accordingly letting 
go his men, he bore down on the enemy and slew several hun- 
dreds of them. So he took prisoners the people of four villages, 
with whom he returned to Japan.” 

55th year. The Yemishi rebelled. Tamichi was sent to 
attack them. He was worsted by the Yemishi, and slain at the 
Harbour of Ishimi.* Now one of his followers obtained 
Tamichi’s armlet and gave it to his wife, who embraced the. 


larmlet and strangled herself. When the men of that time 


heard of this they shed tears. After this the Yemishi again 
made an incursion and carried off some of the people. Accord- 
ingly they dug up Tamichi’s tomb, upon which a great serpent 
started up with glaring eyes, and came out of the tomb. It bit 
the Yemishi, who were everyone affected by the serpent’s poison, 
so that many of them died, and only one or two escaped. 
Therefore the men of that time said: ‘‘ Although dead, Tamichi 
at last had his revenge. How can it be said that the dead have 
no knowledge ? ” 

58th year, Summer, 5th month. By the road which passes 
to the south of the grove of firs at Arehaka,‘ there suddenly 
sprang up two kunugi * trees, which joined over the road so that 
the ends of their branches met. 

Winter, roth month. The Land of Wu and the Land of 
Koryo together attended the Court with tribute.‘ 

6oth year, Winter, roth month. The guardians of the 


* I do not regard this as any proof that the Japanese had cavalry at this 
time. The author is, I think, only using a Chinese phrase which suggested. 
itself to his memory. 

* The “Tongkam” mentions descents by Japanese in 440 in which a 
number of Coreans were carried off. 

3 In Kadzusa. This is the traditional kana for 人 寺 . How the last 
character came to be read SA4zzzz is not clear. 

‘ Arehaka means ruined tumulus. The well-known temple of Tenndji at 
Osaka now stands here. 

* Quercus serrata, Hepburn. 

6 It is not to be supposed that China or even Koryé ever sent “ tribute” 
to Japan. Presents were no doubt exchanged, which both sides very likely 
represented to their subjects as “ tribute.” 


NINTOKU. 297 


Shiratori misasagi' were told off as labourers on the public 
works. Now the Emperor approached the place of the works. 
Hereupon Meki, one of the guardians of the misasagi, became 
suddenly changed into a white deer, and ran away. Upon this 
the Emperor commanded, saying :—‘‘ This misasagi has always XI. 31. 
been empty, and therefore I meant to abolish its guardians and 
for the first time to employ them as labourers. -But now that I 
see this portent, I am filled with profound awe. Let not the 
guardians of the misasagi be disturbed.” So he gave them to 
the Hashi no Muraji.’ 

62nd year, Summer, 5th month. The Governor’ of the AD. 374. 
province of Totomi presented a memorial, saying : 一 "" There is 
a great tree which has floated down the Ohowigaha until it was 
stopped in a bend of the river. Itis tengirths‘in size. It has 
one stem which divides into two at the extremity.” Now 
Akoko, Atahe of Yamato, was sent to make a boat of it. He 
conveyed it by way of the Southern Sea, and brought it to the 
Harbour of Naniha, where it was enrolled among the number 
of the Imperial vessels. 

This year the Imperial Prince Nukada no Ohonakatsu hiko 
hunted in Tsuke. Now the Imperial Prince, looking down over 
the moor from a mountain-top, espied something in shape like 
a hut. So he sent a messenger to look at it. The messenger 
returned and said:—‘‘It isa muro.” Accordingly he sent for 
Ohoyama-nushi, the Inaki of Tsuke, and inquired of him, 
saying :—‘‘ That thing which is on the moor—what kind of 
muro is it?”’ He informed him, saying :—“ It is an ice-muro.”’ 
The Imperial Prince said :—“‘ How is the ice stored? Moreover, 
for what is it used?” He said:—‘‘ The ground is excavated 
to a depth of over ten feet. The top is then covered with a 
roof of thatch. A thick layer of reed grass is then spread, upon XI. 32. 
which the ice is laid. The months of summer have passed and 
yet it has not melted. As to its use—when the hot months 


" The tomb, or rather cenotaph, of Yamato dake. 

7 Who were charged with matters connected with the misasagi. Se 
above, p. 181. 

3 Provincial governors BJ are now mentioned for the first time. 

‘ The character rendered “girth” is fij, which is a measure of half a 
cubit according to some, of three feet by others. However, a ten-girth tree 
is merely a loose expression for a large tree. 


A.D. 377. 


XI. 33. 


A.D. 379. 


298 NIHONGI. 


come it is placed.in water or sake and thus used.” The 
Imperial Prince straightway brought some of that ice, and 
presented it to the Palace. The Emperor was delighted with 
it, and from that time forward it became the rule always to store 
up ice from the last month of winter until the second month of 
spring when the ice melts. 

65th year. In the province of Hida there was a man called 
Sukuna, who was so formed that on one trunk he had two faces. 
The faces were turned. away from each other. The crowns 
met, and there was no nape of the neck. Each had hands and 
feet. There were knees, but no popliteal spaces or heels. 
He was strong and nimble. He carried swords on his right 
and on his left side, and used bow and arrow with all four 
hands at once. On this account he was disobedient to the 
Imperial command, and took a pleasure in plundering the 
people. Hereupon the Emperor sent Naniha-neko Take- 
furu-kuma, ancestor of the Omi of Wani, who put him to 
death. 

67th year, Winter, roth month, 5th day. The Emperor 
made a progress to the plain of Ishitsu in Kahachi, where he 
fixed upon a site for a misasagi. 

18th day. The building of the misasagi was commenced. 
On this day there was a deer which suddenly got up in the 
moor and ran in among the labourers, where it lay down and 
died. Now, its sudden death appearing strange, they looked 
to see where it was hurt, upon which a shrike came out 
of its ear and flew away. Accordingly they looked into its 
ear, and found that the skin was all bitten off. So this was 
the reason why they called that place the plain of Mozu no 
mimi.’ 

This year, at a fork of the River Kahashima, .in the central 
division of the Province of Kibi, there was a great water-snake 
which harassed the people. Now when travellers were passing 
that place on their journey, they were surely affected by its 
poison, so that many died. Hereupon Agata-mori,’ the ances- 


1 Shrike-ear. This plain les inland from Sakai, near Osaka. The 
misasagi is still intact, and is, perhaps, the largest of its kind in Japan. 
Richiu Tenno and Hanzei Tenno are buried one on each side of Nintoku. 

2 District-warden. 


NINTOKU. 299 


tor of the Omi of Kasa, a man of fierce temper and of great 
bodily strength, stood over the pool of the river-fork and flung 
into the water three whole calabashes, saying :—‘‘ Thou art 
continually belching up poison and therewithal plaguing 
travellers. I will kill thee, thou water-snake. If thou canst 
sink these calabashes, then will I take myself away, but if thou 
canst not sink them, then will I cut up thy body.’”’ Now 
the water-snake changed itself into a deer and tried to 


draw down the calabashes, but the calabashes would not. 


sink. So with upraised sword he entered the water and 
slew the water-snake. He further sought out the water- 
snake’s fellows. Now the tribe of all the water-snakes 
filled a cave in the bottom of the pool. He slew them 
every one, and the water of the river became changed to 
blood. Therefore that water was called ‘‘ The pool of Agata- 
mori,” ! 

At this time pestilential vapours arose more and more, and 
there were one or two cases of rebellion. Hereupon? the 
Emperor, rising early in the morning and going to bed (late) 
at night, lightened the taxes, reduced the imposts, and so was 
generous to the people. He dispensed virtue and practised 
kindness, therewithal encouraging the indigent. He showed 
sympathy for the dead, and inquired after the sick, providing 
for the orphan and the widow. In this way the decrees of his 


XI. 34. 


Government were diffused into wide operation, and the Empire | 


was at peace, so that for over twenty years nothing untoward 
happened. 


87th year, Spring, Ist month, 16th day. The Emperor 
died. 


1 The traditional kana rendering of the Chinese character translated 
*“‘ water-snake” is midzuchi. Midzu is water, and chi a honorific term mean- 
ing “elder.” Midzuchi means indifferently water-snake or water-god, the 
two ideas being intimately associated in the Japanese mind. Dennys, in 
his “ Folk Lore of China,” quotes from the North China Herald as fol- 
lows : 一 "The River-God is in every case (where the waters of inundations 
were abated by them) a small water-snake, which popular fancy has con- 
verted into a deity.” The poisonous breath of serpents is an article of 
popular faith in many countries. 

* From “ Hereupon ” down to “ operation ” is taken almost verbatim from 
a Chinese book. 


A.D. 396 


300 NIHONGI. 


Winter, roth month, 7th day. He was buried in the misa- 
sagi on Mozu moor." - 


1 The Emperor's age is not given here. The “ Kojiki” makes him eighty- 
three years of age at his death. Others say 110. But if we allow him to 
have been at least sixteen when he fell in love with Kami-naga-hime (see 
above, p. 259) in A.D. 282, he cannot have been less than 132 at the time of 
his death. 


BOOK XII. 
THE EMPEROR IZA-HO-WAKE. 
(RICHIU' TENNO.) 


THE Emperor Iza-ho-wake was the eldest son of the Emperor 
Ohosazaki. His mother’s name was Iha no hime no Mikoto. 
She was the daughter of Katsuraki no Sotsuhiko. He was 
made Prince Imperial in Spring, the rst month of the 3rst year 
of the reign of the Emperor Ohosazaki. He was then fifteen 
years of age. The Emperor Ohosazaki died in Spring, the rst 
month of the 87th year of his reign. 

After the period of mourning, and in the interval before he 
assumed the exalted Dignity, he wished to take Kurohime,’ 
the daughter of the Hata no Yashiro no Sukune, to him as 
concubine. The wedding presents*® having been already given, 
he sent the Imperial Prince Nakatsu of Suminoye to give 
notice of the lucky day. Now Prince Nakatsu having assumed 
the elder Prince's narne, by this means seduced Kurohime. 
On this night the Imperial Prince Nakatsu * came away, having 
forgotten his wrist-bells in Kurohime’s house. On the follow- 
ing night, the Heir to the Throne, not knowing that the 
Imperial Prince Nakatsu had himself seduced her, went there. 
He entered the chamber, drew aside the curtain, and sat down 
upon the jewel-couch. Then there was a sound of bells at the 
head of the couch. The Heir wondering at this, inquired of XII. 2 


’ That is, “ He who treads in the middle” (the right path). 

* Black lady. . § Probably a trait of Chinese manners. 

4 Nakatsu means “of the middle,” tsu in this and similar words being the 
genitive particle. 


区 II。3. 


3O2 NIHONGI. 


Kurohime, saying :—‘‘ What bells are these ?’’ She answered 
and said :—‘“‘ Are they not the bells which thou didst bring last 
night ? Wherefore dost thou ask thy handmaiden any more 
about them?” The Heir naturally concluded that the Im- 
perial Prince Nakatsu had assumed his name and by this 
means seduced Kurohime, so he retired in silence. 

Now the Imperial Prince Nakatsu, fearing that trouble would 
come of this, was about to kill the Heir to the Throne, and 
secretly raising a force, surrounded his Palace. Then Hegun 
no Tsuka no Sukune, Mononobe no Ohomahe no Sukune, and 
Achi no Omi, the ancestor of the Aya no Atahe, these three 
men, gave information to the Heir, but he would not believe 
them. 

One version says :—‘‘ The Heir was drunk and would 
not get up.” 
Therefore the three men assisted the Heir, and making him 
mount on horseback, caused him to escape. 


One account says : 一 "Ohomahe no Sukune took the 
Heir to the Throne in his arms and mounted him ona 
horse.”’ 


The Imperial Prince Nakatsu, not knowing that he was absent, 
set fire to his Palace. The fire lasted all night without being 
extinguished. When the Heir arrived at the Hanifu Hill in 
the Province of Kahachi he became sober, and looking back to 
Naniha, he saw the blaze of fire. He was greatly alarmed, and 
fled hastily by way of Ohosaka in the direction of Yamato. 
When he got as far as Mount Asuka, he met a girl at the 
entrance of the mountain, of whom he inquired, saying :— 
‘‘Are there any men on this mountain?” She answered and 
said :—‘‘ This mountain is full of many armed men. Thou 
hadst better go round and cross over by the Tagima road.” 
Hereupon the Heir thought to himself:—‘“‘ By listening to the 
words of this girl I have been enabled to escape calamity.” So 
he made a song, saying :— 


At Ohosaka, 

The girl that I met— 
When I asked her the way, 
She said not, “right on,” 
She said, “ Tagima way.” 


RICHIU. 303 


So he turned aside again, and having raised the troops of 
that district, made them follow him, and crossed over by way 
of Mount Tatsuta. At this time several tens of armed men 
came in pursuit of him. The Heir, looking at them from a 
distance, said :—‘‘ Who are those men who are coming? And 
why is their pace so hurried? Can they be an enemy?” 
Accordingly they hid themselves on the mountain, and waited. 
When they approached, one man was sent to inquire of them, 
saying :—‘‘ What men are ye, and whither go ye?” They 
answered and said :—‘‘ We are fishermen of Nojima in Ahaji. 
Hamako, the Muraji of Adzumi,'’ on behalf of the Imperial 
Prince Nakatsu [One .account says Sato-tomo, Muraji of 
Adzumi!, has sent uS in pursuit of the Heir to the Throne.” 
Hereupon he brought out the troops which were in ambush, 
and surrounding them, captured * them everyone. At this time 
Akoko, the Atahe of Yamato, who from. the first had loved 
Prince ‘Nakatsu, and was privy to his conspiracy, secretly 
assembled choice troops to the number of ‘several hundred at 
Kurusu in Kakibami, and on behalf of Prince Nakatsu with- 
stood the Heir. Now the Heir, not knowing that he was 
beset with troops, went out for several ri from the mountain. 
He was stopped by a large force of armed men, and was unable 
to advance. So he sent a messenger and inquired of them, 
saying :—‘‘ What men are ye?” They answered and said :— 
** Akoko, Atahe of Yamato.”’ And in their turn they questioned 
the messenger, saying :—‘‘ Who has sent thee?”’ He said :— 
‘‘The Prince Imperial has sent me.” Then Akoko, fearing 
lest there might be a numerous army there, said to the mes- 
senger :—‘‘ Information has reached me that something unusual 
has happened to the Prince Imperial, and in order to assist 
him I am waiting upon him with this force that I have pre- 
pared.” The Heir, however, doubted his intentions, and tried 
to kill him. Whereupon Akoko was afraid, and offering as a 
present his own younger sister Hinohime,* through her begged 
that his capital offence might be pardoned. He was pardoned 


+ See above, p. 256, where his ancestor was made prefect of the fisher- 
men. 

* As usual, “captured ” stands for “ slew.” 

3 The Princess of the Sun. 


XII. 4 


NII. 5. 


3O4 NIHONGI. 


accordingly. It was prolably at this time that the custom 
began of the Atahe of Yamato sending tribute of ladies of the 
Palace.' 

The Heir took up his abode in the shrine of Furu no Iso no 
Kami. Hereupon the Imperial Prince Midzuha wake, discover- 
ing the absence of the Heir, sought him out and followed him. 
The Heir, however, suspected the intentions of the Prince, his 
younger brother, and would not send for him. Then the 
Imperial Prince Midzuha wake sent a message to the Heir, 
saying :—‘‘ Thy servant has not a black heart. Only, distressed 
at the absence of the Heir, he has come hither.” Hereupon 
the Heir sent a message to the Prince, his younger brother, 
saying :—‘‘ I have escaped hither alone in fear of the rebellion 
of Prince Nakatsu. Why should I not suspect thee? So long 
as the Imperial Prince Nakatsu lives his sole endeavour will 
still be to do me a mischief, and I wish sooner or later to 
get rid of him. Therefore, if thou hast really not a black heart, 
return again to Naniha, and kill the Imperial Prince Nakatsu. 


’ After that I will seethee.” The Imperial Prince Midzuha wake 


represented to the Heir, saying :—‘‘ Is not the Great Man’s? 
anxiety excessive? At present the Imperial Prince Nakatsu's 
unprincipled conduct is detested by the officials and the people 
alike. His own household, moreover, are against him, and 
think him a brigand. He stands alone, and there is nobody 
whom he can consult. I knew of his rebellion, but I had not 
received the commands of the Heir, and was therefore merely 
indignant at it. Now that I have received an order, why 
should I make any difficulty about killing the Imperial Prince 
Nakatsu? All that I fear is that when I have killed him thou 
mayest still suspect thy servant.* I pray that a trusty person 
may be selected, and I desire that he should make clear my 
loyalty.” Accordingly the Heir joined to him Dzuku no Sukune 
and so despatched him. Hereupon the Imperial Prince 
Midzuha wake made lament, saying:—‘‘ The Heir and the 
Imperial Prince Nakatsu are both my elder brothers: which 
shall I obey? Which shall I oppose? If, however, I destroy 
the unprincipled and adhere to the righteous, who can suspect 


' Uneme. 2 A Chinese honorific for “you.” 
3 Ch. K., p. 289. 


. 民 iCHIU、。 | 305 


me?’’ So he went to Naniha and observed the state of things 
with the Imperial Prince Nakatsu. The Imperial Prince 
Nakatsu, thinking that the Heir had fled away and disap- 
peared, had made no preparation. Now he had a Hayato’ 
named Sashihire. Prince Midzuha wake sent for. Sashihire 
secretly and tampered with him, saying :—‘ If thou wilt kill 
the Imperial Prince for me, then will I surely reward thee 
liberally.” So he took off his coat and trousers of brocade and 
gave them to him. Sashihire, relying on his words of allure- 
ment, all by himself took his spear, and watching the time 
when the Imperial Prince Nakatsu went into the privy, stabbed 
him to death, and entered the service of Prince Midzuha wake. 
Hereupon Dsuku no Tsukune made representation to the Im- 
pertal Prince Midzuha wake, saying :—‘‘ Sashihire has killed his 
own lord for the sake of another, and although for us he has 
done a great service, yet towards his own lord his conduct has 
been heartless in the extreme. Shall he be allowed to live?” 
So he killed Sashihire. 

That same day the Prince proceeded towards Yamato, and 
at midnight arrived at Iso no Kami, and made his report. 
Hereupon the Heir summoned to him the Prince his younger 
brother, and was hberal of his favour to him, granting him the 
Mura-ahase official granaries. On this day Hamako, Muraji 
of Adzumi, was arrested. 

Ist year, 2nd month, rst day. The Prince Imperial assumed 
the Dignity in the Palace of Waka-zakura at Ihare. 

Summer, 4th month, 17th day. The Emperor summoned 
before him Hamako, Muraji of Adzumi, and commanded him, 
saying :—‘‘ Thou didst plot rebellion with the Imperial Prince 
Nakatsu in order to overturn the State, and thy offence is 
deserving of death. I will, however, exercise great bounty, 
and remitting the penalty of death, sentence thee to be 
branded.” * The same day he was branded near the eye. 


+ See above, p. 100. In this passage it seems used as a general name 
for retainer. Chamberlain renders it “ man-at-arms” in the corresponding 
passage of the “ Kojiki.” 

3 Literally “inked.” The branding consisted in tattooing a mark on the 
face or other part of the person. Until quite recently criminals were branded 
on the arm with ink, each prison having its own special mark. Branding 
was originally one of. the “ five punishments” of China. 

X 


XII. 6, 


A.D. 400, 


XII. 7. 


A.D. 401. 


A.D. 402. 


XII. 8. 


306 NIHONGI, 


Accordingly the men of that time spoke of the ‘“‘ Adzumi eye.” 
The fishermen of Nojima who had been Hamako’s followers 
were also pardoned their offence, and employed as labourers at 
the official granaries of Komoshiro in Yamato. 

Autumn, 7th month, 4th day. Kurohime, daughter of Hata 
no Sukune, was appointed Imperial concubine. She was the 
mother of the Imperial Prince Oshiha of Ichinobe in Ihazaka, 
of the Imperial Prince Mima, and of the Imperial Princess 
Awomi. 

One account says :—‘‘ The Imperial Princess Ihi-toyo." 

His next concubine, the Imperial Princess Hatahi, was the 
mother of the Imperial Princess Nakashi. 

This year was the year Kanoye Ne (37th) of the Cycle. 

and year, Spring, Ist month, 4th day. The Imperial Prince 
Midzuha wake was appointed Heir ' to the Throne. 

Winter, roth month. The capital was established at Ihare. 
At this time Heguri no Dsuku no Sukune, Soga no Manchi 
no Sukune, Mononobe no Ikofutsu no Ohomuraji, and 
Tsubura no Oho-omi together administered the affairs of the 
country. 

11th month. The [hare pond was made. 

3rd year, Winter, 11th month, 6th day. The Emperor 
launched the two-forked boat ? on the pond of Ichishi at Ihare, 
and went on board with the Imperial concubine, each 
separately, and feasted.» The Lord Steward‘ Areshi set sake 
before the Emperor. At this time a cherry flower fell into the 
Emperor’s cup. The Emperor wondered at this, and sending 
for Mononobe no Nagamake no Muraji, commanded him, 
saying :—‘‘ This flower has come out of season. Whence 
does it come? Do thou thyself seek.” Hereupon Nagamake 
no Muraji went himself and sought for the flowers. He found 
them on Mount Wakikamunomuro and presented them to the 
Emperor. The Emperor was delighted to get such a rare 
thing, and so made them the name of the Palace. Therefore 


' Note that the brother was made heir, though there were children. 

3 See above, p. 297. 

3 i.e. one in one fork of the boat, the other in the other. 

4 Kashihade no Omi. The context shows that this is here an official 
designation, and not a mere title, much less a surname. 


. RICHIU. 307 


it was called the Palace of Ihare no Wakazakura.' This was 
the otigin of the name. 

In this month the original title of ‘‘ Nagamake no Muraji” 
was altered to ‘‘ Wakazakura Be no Miyakko,” and the Lord 
Steward, Areshi, was styled Wakazakura Be no Omi. 

4th year,? Autumn, 8th month, 8th day. Local Recorders 
were appointed for the first time in the various provinces, who 
noted down statements, and communicated the writings of the 
four quarters. 

Winter, roth month. The Iso no kami conduit was ex- 
cavated. 

5th year, Spring, 3rd month, rst day. The three Deities’ 
who dwell in Tsukushi appeared within the palace and said :— 
“Why are we robbed of our people? We will now disgrace 
thee.” Hereupon the Emperor prayed, but his prayer was 
not answered. 

Autumn, oth month, 18th day. The Emperor went a- 
hunting to the Island of Ahaji. On this day the Kahachi 
Horse-keepers’ Be were in attendance on the Emperor, and held 
the bit. Before this the Horse-keepers’ Be had been branded ‘ 
on the face, and none of their wounds had yet healed. Now 
the God Izanagi, who dwells in the island, spoke by the mouth 
of a hafuri, saying :—‘‘ I cannot endure the stench of blood.” 
Accordingly divination was made, and the answer was, ‘‘ The 
God dislikes the smell of the branding of the Horse-keepers’ Be.” 
Therefore from that time forward the branding of the Horse- 
keepers’ Be was utterly discontinued. 

roth day. There was a sound as of a blast of wind which 
cried aloud in the Great Void, saying :—‘‘O thou Prince, 
inheritor of The Sword!”* Again there was a voice which 


+ i.e. young cherry. This cannot be correct. See above, 3rd year of 


Jingo Kogu, whose capital was also at Ihare, and was called Wakazakura. 

7 We have not yet got down to times of accurate chronology. Wani’s 
arrival was in 405, and it is not likely that recorders were appointed till a 
good many years later. Examples of these “statements” occur frequently 
below. Most of them fall under the description of folk-lore. 

3 Probably the three children of the Sun-Goddess mentioned at p. 37. 

4 The branding here is not a criminal punishment, but only a distinctive 
mark. 

® The sword was one of the Regalia. 

X 2 


A.D. 403e 


A.D. 4040 


XII. 9. 


308 NIHONGI. 


said :—‘‘ Thy younger sister ' of bird-frequented Hata has gone 
to be buried at Hasa. [Another version is :—‘‘ Sanakita no 
Komotsu ? no Mikoto has gone to be buried at Hasa.”] Sud- 
denly a messenger arrived in haste, who said :—“‘ The Imperial 
concubine ‘is. dead.” The Emperor was greatly shocked, and 


. straightway ordering his carriage,* returned. 


‘22nd day. The Emperor arrived from Ahaji. 
‘Winter, roth month, 11th day. The Imperial concubine was 
buried. After this the Emperor, vexed with himself that he had 
not appeased the divine curse, and had so caused the death of the 
Imperial concubine, again sought to ascertain where the fault 


- lay. Some one said :—‘‘ The Kimi of the Cart-keepers * went 


XII. 10. 


to the Land of Tsukushi, where he held a review of all the 
Cart-keepers’ Be, and he took along with them the men allotted 
to the service of the Deities. This must surely be the offence.” 
The Emperor straightway summoned to him the Kimi of the 
Cart-keepers and questioned him. The facts having been 
ascertained, the Emperor enumerated his offences, saying :— 


hou, although only Kimi of the Cart-keepers, hast arbitrarily 


A.De 405 


appropriated the subjects of the Son of Heaven.’ This is one 
offence. Thou didst wrongfully take them, comprising them 
in the Cart-keepers’ Be after they had been allotted to the 
service of the Gods of Heaven and Earth. This is a second 
offence.” So he imposed on him the expiation of evil and the 
expiation of good,’ and sent him away to Cape Nagasa, there 
to perform the rites of expiation. After he had done so, the 
Emperor commanded him, saying : 一 ““ Henceforward thou 
mayest not have charge of the Cart-keepers’ Be of Tsukushi." 
So he confiscated them all, and allotted them anew, giving them 
to the three Deities. | 

6th year, Spring, rst month, 6th day. The Imperial 
Princess Hatahi of Kusaka was appointed Empress.’ 


* Kurohime, the Imperial concubine, is meant. 

* Apparently another name for Princess Hata. — 

> The word carriage is not to be taken too literally, The kana interlinea~ 
gloss has Ohon muma ni tatematsurite, which means “ mounted his horse.” 

4 Kuryma-mochi. 5 The Emperor. 

% i.e. a fine of the articles required in the ceremony of purgation or 
expiation. See above, p. 48. 

“ She was the Emperors half-sister. 


.RR iCriIU.. 309 


gth day. A Treasury was. instituted and.a Treasury" Be 
established. 

2nd month, rst day. The Emperor sent for Futohime no 
Iratsume and Takatsuru ‘io Tratsime, daughters of Prince 
Funashi wake, and having bestowed them in the Empress’s 
palace,? made them both his concubines.’ Upon this the two 
concubines lamented continually, saying :—‘‘ Alas! Whither 
has the Prince, our elder brother, gone?”” The Emperor heard 
their lamentation, and inquired of them, saying :—‘‘ Why do 
ye lament ?”” They answered and said :—‘‘ Thy handmaidens’ 


XII. rr. 


elder brother, Prince’: Washizumi, “is strong and nimble. ° 


Alone he has taken a running leap over an eight-fathom house, 
and gone away. Many days have passed that we have not 
spoken to him face to face. Therefore do we lament.” The 
Emperor was pleased to hear of his great strength, and sent 
for him. But he would not come. Again messenger’ after 
messenger was sent to summon him, but still he would not 
come, and continued to reside in the village of Suminoye. 
After this the Emperor ceased to demand his presence. He 
was the first ancestor of the two houses of the Miyakko of 
Sanuki and the Wake of Ashikuhi in Aha. 

3rd month, 15th day. The Emperor’s precious body’ became 
ill at ease, and, the elements of water and earth being inhar- 
monious, he died in the Palace of Waka-zakura, at the age of 
seventy.‘ 


The Treasury means the office, the Be the staff. The“ Kogo-jui” says :— 
“Until the reign of the latter Ihare no Waka-zakura (i.e. Richiu Tenno) 
the three Han failed not to send tribute for many generations. Beside the 
Sacred Treasury, there was erected an Inner Treasury, where the official 
property was classified and deposited. Achi no Omi and Wang-in (or 
Wani), the learned men of Pékché, were made to record: the ingoings and 
outcomings. A Treasury Be was first established.” If we allow for the 
error of two cycles, this year, A.D. 405, is the very year in which Wang-in 
arrived. But the ‘‘ Nihongi” chronology cannot yet be depended on. 

The “ Shoku-in-rei” says :—“ The Interior Treasury Department has one 
Chief, who has control of gold and silver, jewels, precious utensils, brocade 
and satin, sarsnet, rugs and mattresses, and the rare objects sent as tribute 
by the various barbarians.” ・ 

* Women’s apartments. 

* The character used implies a subordinate rank. 

* Other calculations make him sixty-four, seventy-seven, eighty-five, and 
eighty-seven. It is obvious that none of them can be relied on. 


XII. 12. 


A.D 406. 


310 NIHONGI. 


Winter, roth month, 4th day. The Emperor was buried in 
the misasagi on the Plain of Mozu no Mimi. 


THE EMPEROR MIDZUHAWAKE.' 


(HANZEI TENNO? 
OR 
HANSHO TENNv.) 


The Emperor Midzuhawake was a younger brother by the 
same mother of the Emperor Izaho-wake. He was appointed 
Prince Imperial in the second year of the Emperor Izaho- 
wake. The Emperor was born in the Palace of Ahaji. At his 
birth his teeth were like one bone,* and his appearance was 
beautiful. Now there was a well called Midzu no wi (the 
beautiful well) from which water was drawn to wash the Heir * 
to the Throne. A tajihi’ flower had fallen into this well and 
it was accordingly made the name of the Heir to the 
Throne. The tajihi flower is what is now the itadori flower. 
Therefore he was styled the Emperor Tajihi* no Midzuha- 
wake. 

The Emperor Izaho-wake died in Spring, the 3rd month of 
the 6th year of his reign. 

Ist year, Spring, 1st month, 2nd day. The Heir Apparent 
assumed the Imperial Dignity. 


1 Midzu ha means beautiful teeth. 

2 This is explained to mean “the Emperor who turned matters into the 
right path,” han meaning turn, and sei or sho “ right.” 

3 In the Bamboo Books (“ Legge’s Chinese Classics”), p. 143, there is 
mention of an ancient Chinese king whose teeth were one piece of bone. 
The “ Kojiki” says (Ch. K., p. 292) : 一 " The length of his august teeth was 
one inch, and their breadth two lines, and the upper and lower [row] corre- 
sponded exactly, like jewels strung [together].” 

4 He was not Herr at this time. 

* The Polygonum Cuspidatum. Hepburn. 

* The “ Seishi roku” states that in consequence of this incident Tajihi Be 
were established in all the provinces to be the villages for the hot baths of 
the Imperial Princes. 


H ANZEi. 311 


Autumn, 8th month, 6th day. Tsuno hime, daughter of 


Kogoto, ancestor of the Omi of Ohoyake, was appointed XII. 13 


Imperial concubine.’ She was the mother of the Imperial 
Princess Kahihime, and of the Imperial Princess Tsubura. 
Moreover, he took to him the Imperial concubine’s younger 
sister Otohime, who bore to him the Imperial Princess Takara 
and the Imperial Prince Takabe. 

Winter, roth month. The capital was established at Tajihi “ 
in Kahachi. It was called the Palace of Shibagaki. 

At this time the rain and wind were seasonable, and the five 
kinds of grain reached maturity ; the people enjoyed abundance, 
and the Empire was at peace. 

This year was the year Hinoye Muma (43rd) of the Cycle. 

6th * year, Spring, Ist month, 2oth day. The Emperor died * 
in the chief sleeping-chamber. 


1 The word for concubine here is 夫 人 . We have now had three 
ranks of concubines mentioned, showing that Chinese customs were coming 
in. In the older reigns the only distinction made is that of the Empress 
and other consorts. 

2 This is hardly consistent with the story of the tajihi flower on the 
previous page. 

2 The original reading is 6th. The “ Shukai” editor would correct it into 
sth from the “ Kiujiki” It signifies extremely little which reading we take, 
as no reliance can yet be placed on any of the dates given. 

‘ The age of this Emperor is not stated here. The “ Kojiki” says sixty. 


A.D. 410. 


XIII. 2. 


BOOK XIII. 


THE EMPEROR WO-ASA-TSUMA WAKUGO NO SUKUNE.' 
(INGIO? TENNO.) 


THE Emperor Wo-Asa-tsuma wakugo no Sukune was a younger 
brother by the same mother of the Emperor Midzuha wake. 
From infancy to puberty,*® the Emperor was kind and unas- 
suming. When he attained to manhood, he became very ill 
and lost the free use of his limbs. | 
The Emperor Midzuha wake died in Spring, the rst month 
of the 5th year of his reign. Hereupon the Ministers held 
counsel, saying :—‘‘ There are at the present time the Imperial 
Princes Wo-Asa-tsuma wakugo no Sukune and Oho-Kusaka, 
children of the Emperor Oho-sazaki. The Imperial Prince 
Wo-Asa-tsuma wakugo no Sukune, however, is the elder, and 
of an affectionate, dutiful disposition.”” So they chose a lucky 
day, and kneeling down, offered him the Imperial signet. The 
Imperial Prince Wo-Asa-tsuma wakugo no Sukune declined it, 
saying : 一 " I am an unlucky man, long afflicted with a grievous 
disease, which I cannot shake off. I am unable to walk. Of 
myself, without informing the Emperor, I have secretly treated 
my disease by self-mutilation,‘ in the hope of getting rid of it, 
but still I am not healed. Therefore the former Emperor chid 
me, saying :—‘ What greater extreme of unfilialness can there 
be than this conduct of thine, in wantonly mutilating thy body 


1 Wo, male ; Asa-tsuma (morning-wife) is the name of a place ; wakugo, 
young child ; Sukune, name of dignity. 

2 Ingio is from the “ Shooking,” the Canon of Yaou, § 1, where Legge 
translates ‘sincerely courteous.” 

* The words translated infancy and puberty are in the original descriptive 
of the mode of dressing the hair at these periods of life in China. 

‘ The precise meaning is doubtful. 


. INGiO. © 313 


because thou sufferest from disease? However long thou 
mayst live, thou must never succeed to the throne.’ Moreover, 
the two Emperors, my elder brothers, despised me and thought 
me a fool, as is known to all the Ministers. Now the Empire 
is a great organization: the Imperial Dignity is a.vast institu- 
tion: and to be the father and mother of the people is the 
office of a sage. How can.such a charge be given to a fool ? 
Make another choice of some wise Prince, and let him be esta- 
blished as Emperor. I, the unworthy one, may not presume 
to fill the office.” The Ministers bowed down twice, and said: 
—‘* The Imperial Dignity should not be long vacant; the com- 
mand of Heaven should not be modestly refused. We, thy 
servants, fear that if thou, the Great Prince, dost delay the 
time, and in opposition to the general desire dost refuse to 
rectify the name and dignity, the nation’s hopes will be disap- 
pointed. We pray therefore that the Great Prince, notwith- 
standing his sufferings, will yet assume the. Imperial Dignity.” 
The Imperial Prince Wo-Asa-tsuma wakugo no Sukune said :— 
“< It is a weighty matter to take charge of the ancestral temples 
and the temples of the earth and of grain.’ I, the unworthy 
One, am grievously ill, and am incompetent to fill this office 
worthily.” He continued to decline it, and would not give his 
consent. Hereupon all the Ministers persisted in their petition, 
Saying :—‘‘In the humble opinion of thy servants, thou, the 
Great Prince, art eminently worthy to take over charge of the 
Temples of thy Imperial Ancestors. Even the myriad people 
of the Empire all deem thee fit. We pray thee, O Great 
Prince, to give thy consent.”’ 

Ist year, Winter, 12th month. The Prince’s concubine, 
Osaka no Oho-nakatsu hime no Mikoto, was grieved at the 
mutterings of vexation of the Ministers, and taking in her own 
person water for washing the hands, came before the Imperial 
Prince and addressed him, saying:—‘‘ Thou, O Great Prince, 
having declined to assume the Dignity, it has remained vacant 
for years and months. The Ministers and functionaries are 
grieved, and know not what to do. I pray thee, O Great 
Prince, comply with the general wish, and, however reluctantly, 
assume the Imperial Dignity.” The Imperial Prince, however, 


1 ice. “the state.” 


XIII. 3. 


A.D. 412. 


XITI. 4. 


A.D. 413. 


314 NIHONGI. 


was loath to consent, and turning his back upon her, sat 
without saying a word. Hereupon Oho-nakatsu hime no 
Mikoto was afraid, and not knowing how to retire, remained 
in attendance on the Prince for four or five half-hours. It was 
then the 12th month, and the wind was blowing fierce and 
chill. The water in the basin which Oho-nakatsu hime had 
brought overflowed and became frozen on her arm. Unable to 
endure the cold, she was almost dying. The Imperial Prince 
looked round, and was shocked. He helped her to her feet, 
and said to her :—‘‘ The succession to the Dignity is so weighty 
a matter that I could not abruptly assume it. Therefore I have 
not complied up to the present. Now, however, the request of 
the Ministers is manifestly just. Why should I persist in my 
refusal ?’’ Hereupon Oho-nakatsu hime looked up delighted, 
and told all the Ministers, saying :—‘‘ The Imperial Prince is 
about to give ear to the request of the Ministers. Now is the 
time to offer him the Imperial signet.” Thereupon the 
Ministers were much rejoiced, and on that same day delivered 
up to him the Imperial signet with repeated obeisances. The 
Imperial Prince said : 一 “Ye Ministers have, on behalf of the 
Empire, made a joint request of unworthy me. How can I 
presume to persist in refusing it?” So he assumed the 
Imperial Dignity. 

This year was the year Midzunoye Ne (49th) of the Cycle. 

2nd year, Spring, 2nd month, 14th day. Osaka no Oho- 
nakatsu hime was appointed Empress. On this day there was 
established on behalf of the Empress the Osaka Be.' 

The Empress was the mother of the Imperial Prince Kinashi 
Karu, of the Imperial Princess Nagata no Oho-iratsume, of the 
Imperial Prince Sakahi no Kuro-hiko, of the Emperor Anaho, 
of the Imperial Princess Karu no Oho-iratsume, of the Imperial 


1 The “ Kojiki” says that the Osaka Be was established as the Empress’s 
na-shiro, which Chamberlain renders by “ proxy.” I would prefer to call it 
“‘name-sake.” The object was to perpetuate the name of the Empress—at 
least, if this account is correct. But there was an Osaka Be already in 
existence. It is mentioned in the 39th year of Suinin’s reign. Besides, the 
Osaka Be were the executioners, a circumstance with which it is difficult to 
reconcile the statement in the text. It is true, however, that the Empress’s 
full name was Osaka no Oho-nakatsu hime, Osaka being the name of her 
residence. 


INGIO. 315 


Prince Yatsurj no Shiro-hiko, of the Emperor Oho-hatsuse 
Waka-take, of the Imperial Princess Tajima no Tachibana no 
Oho-iratsume, and of the Imperial Princess Sakami. 

At an earlier period, when the Empress was at home with 
her mother, she was walking alone in the garden, when the 
Miyakko of the Land of Tsuke passed along the road which 
was beside the garden. He was on horseback, and looking 
over the hedge, he addressed the Empress, and said mockingly : 
—‘* What an excellent gardener thou art.” He also said :— 
‘Pray, madam, let me have one of those orchids.” The 
Empress accordingly plucked an orchid root, and gave it to the 
man on horseback, asking him for what purpose he wanted the 
orchid. The man on horseback answered and said :—‘‘I am 
going to the mountain, and it is to brush away the midges.” 
Then the Empress reflected on this within her mind, and 
recognized the want of respect in the words of the man on 
horseback. So she addressed him, saying : 一 "" Sir,' I shall not 
forget this.” 

Afterwards, in the year in which the Empress attained the 
felicitous rank, she sought out the man on horseback who had 
asked her for an orchid, and having stated his former offence, 
wished to have him put to death. Hereupon the man who had 
asked for the orchid knocked his forehead on the ground, and 
making a deep obeisance,’ said :—“‘ Truly thy servant's guilt is 
deserving of ten thousand deaths. At that time, however, I 
did not know that thou wert of high rank." Hereupon the 
Empress remitted the penalty of death, but deprived him of his 
title and called him Inaki.* 

3rd year, Spring, 1st month, rst day. An envoy was sent to 
Silla to procure a good physician. 


区 III。 5. 


AD. 414. 


_ Autumn, 8th month. The physician arrived from Silla, and | 


was forthwith made to treat the Emperor’s disease. No long 
time after, he was healed of his disease. The Emperor was 


1 The Chinese character translated “sir” means literally head or chief. 
The Japanese word intended is probably Obito or Obuto, which, I take it, is 
an abbreviation of Oho-bito, great man. In Chinese Tajen (in Corean Tain), 
i.e. great man, is used as a personal pronoun in addressing men of rank. 
Our own word “ master” (magister, magnus) has a somewhat similar history. 

3 Kowtow in Chinese. 

3 Inaki was a lower title than Miyakko. 


XITI. 6. 
A.D. 415. 


XIII. 7. 


316 7 NIHONGI. 


rejoiced, and having rewarded the physician liberally, sent t him 
back to his own country. 

4th year, Autumn, oth month, 9th day. The Emperor made 
a decree, saying 一 " In the most ancient times, good govern- 
ment consisted in the subjects having each one his proper 
place, and in names’ being correct. It is now four years since 
We entered on the auspicious office. Superiors and inferiors 
dispute with one another: the hundred surnames? are not at 
peace. Some by mischance lose their proper surnames ; others 
purposely lay claim to high family.’ This is perhaps the reason 
why good government is not attained to. Deficient in wisdom 
although We are, howcan We omit to rectify these irregularities ? 
Let the Ministers take counsel, and inform me of their deter- 
mination.” All the Ministers said :—‘ If Your Majesty, restor- 
ing that which is lost and correcting that which is perverted, 
will thus determine Houses and surnames, your servants will 
stake their lives in recommending the adoption of such a 
measure.” 

28th day. The Emperor made a decree, saying : 一 " The 
ministers, functionaries, and the Miyakko of the various pro- 
vinces each and all describe themselves, some as descendants of 
Emperors, others attributing to their race a miraculous origin, 
and saying that their ancestors came down from Heaven.* 
However, since the three Powers of Nature‘ assumed distinct 
forms,’ many tens of thousands of years have elapsed, so 
that single Houses® have multiplied and have formed anew 
ten thousand surnames of doubtful authenticity. Therefore let 
the people of the various Houses and surnames wash themselves 
and practise abstinence, and let them, each one calling the 
Gods to witness, plunge their hands in boiling water.” The 
caldrons of the ordeal by boiling water were therefore placed on 
the “Evil Door of Words” spur of the Amagashi Hill. Every- 


1 Literally surnames and personal names, What is really meant is titles. 
There were no proper surnames at this time. See above, p. 27. 

2 The word for “hundred surnames” is ff 姓 , which is also used for 
the nation generally, and in later times in Japan for the peasantry. Here 
its original meaning must be kept in view. 

3 The “ Sei-shi-roku ” contains numerous instances of this. 

* Heaven, Earth, and Man. Vide Mayers, p. 302. 

> Since the creation, as we would say. 6 Uji. 


INGIO. . 317 


body was told to go thither, saying :—‘‘ He who tells the truth 
will be uninjured ; he who is false will assuredly suffer harm.” 
This is called Kuka-tachi. Sometimes mud was put 
into a caldron and made to boil up. Then the arms were 
bared, and the boiling mud stirred with them. Sometimes 
an axe was heated red-hot and placed on the palm of the 
hand. 

Hereupon every one put on straps of tree-fibre, and coming 
to the caldrons, plunged their hands in the boiling water, when 
those who were true remained naturally uninjured, and all those 
who were false were harmed. Therefore those who had falsi- 
fied (their titles) were afraid, and slipping away beforehand, 
did not come forward. From this time forward the Houses 
and surnames were spontaneously ordered, and there was no 
longer any one who falsified them.’ 

5th year, 7th month, 14th day. There was an earthquake. 
Before this time Tamada no Sukune, grandson? of Katsuraki no 
Sotsuhiko, had been commanded to superintend the temporary 
burial of the Emperor Midzu-ha-wake. On the evening after 
the earthquake, Aso, Ohari no Muraji, was sent to examine the 
condition of the shrine of temporary burial. Now all the men 
assembled, and none were absent except Tamada no Sukune, 
who was not present. Asoreported to the Emperor, saying :— 
“Tamada no Sukune, the High Officer of the Shrine of 
temporary interment, was not to be seen at the temporary 
place of interment.” Accordingly, Aso was sent again to 
Katsuraki to see Tamada no Sukune. On this day it so 
happened that Tamada no Sukune had gathered together men 
and women and was holding revel. Aso made a statement of 
all the circumstances to Tamada no Sukune. Tamada no 
Sukune was afraid that trouble might ensue, and gave Asoa 
horse as a present. However, he secretly waylaid Aso and 
killed him on the road. Therefore he ran away and concealed 
himself within the precinct of the tomb of Takechi no Sukune. 
When the Emperor heard this, he sent for Tamada no Sukune. 


1 This measure can only have been applicable to a dominant caste. The 
nation cannot have all been subjected to the ordeal at Amagashi。 Doubtless, 
then as now, the bulk of the people cared little for genealogies, and indeed 
had none but personal names. 

? Below, XIV. 20, he is the son of Sotsuhike. 


A.D. 416. 


XIII. 8. 


318 NIHONGI, 


Tamada no Sukune was suspicious, and put on armour. under 
his clothing and so presented himself; The border of the 
armour projected from within his garment. The Emperor, in 
order to ascertain clearly how this was, made an Uneme, named 
Woharida, present sake to Tamada no Sukune. Now the 
Uneme observing distinctly that there was armour underneath 
his clothing, reported this particularly to the Emperor; The 
Emperor got ready soldiers and was about to kill Tamada no 
Sukune, when he secretly ran away and hid in his house. The 
Emperor again despatched soldiers, who surrounded Tamada’s 
house, took him, and put him to death. 

Winter, 11th month, r1th day. The Emperor Midzu-ha- 
wake was buried in the Mimihara Misasagi. 

7th year, Winter, 12th month, 1st day. There was a banquet 
in the new Palace.’ The Emperor in person played on the 
lute,* and the Empress stood up and danced. When the 
dance was ended, she did not repeat the compliment. At 
that time it was the custom at a banquet for the dancer, when 
the dance was ended, to turn to the person who occupied the 
highest place, and say, ‘I offer thee a woman.” Now the 
Emperor said to the Empress :—‘‘ Why hast thou failed to say 
the usual compliment ?”” The Empress was afraid. She stood 
up again and danced, and when the dance was over, she 
said :—‘‘ I offer thee a woman.” The Emperor forthwith 
inquired of the Empress, saying :—‘‘ Who is the woman whom 
thou offerest me? I wish to know her name.” The Empress 
could not help herself, and addressed the Emperor, saying :— 
“It is thy handmaiden’s younger sister, whose name is Oto- 
hime.” Otohime’s countenance was of surpassing and peerless 
beauty. Her brilliant colour shone out through her raiment, 
so that the men of that time gave her the designation of 
Sotohori Iratsume.‘ The Emperor’s wishes had dwelt upon 


1 The interlinear kana has miya, palace, for 室 , oftener rendered muro. 
But nihi-muro, new muro, is probably the word really meant. 

* Koto. 

“ Otohime means simply “the younger lady.” | 

‘ Clothing-pass-maiden. The ‘“ Kojiki” makes her the Emperor’s 
daughter. Cf. Shelley's 一 

“ Child of Light ! thy limbs are burning, 
Thiough the vest which seems to hide them.” 


INGIO. 319 


Sotohori Iratsume, and therefore it was that he insisted on the 
Empress's offering her to him, while the Empress, knowing 
this, was reluctant to make the compliment. Now the Emperor 
was delighted, and the very next day he despatched a messenger 
tosummon Otohime. At this time Otohime dwelt with her 
mother at Sakata in the land of Afumi. But she feared the 
feelings of the Empress and therefore refused to come. Again 
seven times she was sent for, and yet she obstinately refused 
and did not come. Upon this the Emperor was displeased, 
and again gave command to one of the Toneri, a Nakatomi 
named Ikatsu' no Omi, saying :—‘‘ The damsel Otohime, who 
was given to me by the Empress, has not come although sent 
for. Do thou go thyself and bring Otohime here with thee, and 
I will surely reward thee liberally.” Hereupon Ikatsu no Omi, 
having received the Imperial command, withdrew, and having 
concealed a stock of provisions in his clothing, went to Sakata, 
where he prostrated himself in Otohime’s courtyard, and 
said :—‘‘ By command of the Emperor, I summon thee.” 
Otohime answered and said:—‘‘ Far be it from me not to 
fear the Emperor’s command. But I am unwilling to hurt the 
Empress’s feelings. Thy handmaiden will not come, though 
it should cost her her life to refuse.” Then Ikatsu no Omi 
answered and said:—‘‘As thy servant has received the 
Emperor's commands, I must bring thee back with me. If I 
bring thee not back, I shall surely incur punishment. There- 
fore it is better to die lying prostrate in this courtyard than to 
return and undergo the extreme penalty.” So for seven days 
he lay prostrate in the courtyard, and although food and drink 
were Offered to him, he refused to taste them, but secretly ate 
the provisions in his bosom. 日 ereupon Otohime said :—‘“‘ By 
reason of the Empress’s jealousy, thy handmaiden has already 
disobeyed the Emperor’s commands. To be the ruin of my 
Lord, who art his faithful servant, would be another crime on 
my part.” Accordingly she came along with Ikatsu no Omi. 
When they reached Kasuga in Yamato they had food by the 
well of Ichihi. Otohime herself gave sake to the Omi, and 
soothed his spirit. The Omi that. same day arrived at the 


1 As he was Toneri, the Ikatsu no Omi is clearly a mere title, like the no 
Kami's of recent times. 


XIII. 10. 


A.D. 419. 


AIII. x. 


320 NIHONGI. 


capital, and having lodged Otohime at the house of Akoko, 
the Atahe of Yamato, made his report to the Emperor. The 
Emperor was greatly rejoiced. He commended Ikatsu no 
Omi, and showed him liberal favour. The Empress, however, 
showed her vexation, and Otohime could therefore not approach 
the interior of the Palace. Accordingly, a separate building. 
was erected for her at Fujihara, and she dwelt there.’ On the 
night that the Empress gave birth to the Emperor Oho- 
hatsuse, the Emperor for the first time went to the Fujihara 
Palace. The Empress hearing this, was angry, and said :— 
“7 Many years have passed since I first bound up my hair and 
became thy companion in the hinder palace. It is too cruel 
of thee, O Emperor. Wherefore, just on this night when I 
am in childbirth and hanging between life and death, must 
thou go.to Fujihara?” So she went out, set fire to the 
parturition house, and was about to kill herself. The 
Emperor, hearing this, was greatly shocked, and said :—‘‘ We. 
are wrong.” So with explanations he soothed the mind of the. 
Empress. 」 

8th year, Spring, 2nd month. The Emperor went to Fuji- 
hara and secretly observed how matters were with Sotohori 
Iratsume. That night Sotohori Iratsume was sitting alone, 
thinking fondly of the Emperor. Unaware of his approach, 
she made a song, saying :— ・ 


his is the night 
My husband will come. 
The little crab— 
The spider’s action 
Toenight is manifest.? 


The Emperor, when he heard this song, was touched by it, 
and made a song, saying :— 


1 Hence perhaps the name Soto-wori-hime, or the Lady who lives without, 
as opposed to Oho-nakatsu hime, the dame of the Great Interior. 
2 It was considered that when a spider clung to one’s garments, it was a 


‘sign that an intimate friend would arrive. Little crab is another name for 


spider. Sotohori hime was in after times looked on as the “ Muse of 
poetry.” This poem is a regular Tanka, as are the others in this passage. 


INGIO. 


ひ ゝ 
td 
te | 


Loosening and removing 
The brocade sash 

Of small pattern, 

Not often have I slept— 
But one night only. 


The next morning, the Emperor looked at the cherry flowers 
beside the well, and made a song, saying :— 


As one loves the cherry 
Sweet of blossom, 

Did I love another, 

Then her I should not love— 
The girl whom I love. 


This came to the Empress’s ear, and she was very wroth. 
Hereupon Sotohori Iratsume addressed the Emperor, saying :— 
‘‘ Thy handmaiden desires to be always near the Royal Palace, 
and night and day without ceasing to view the glory of Your 
Majesty. But the Empress, being thy handmaiden’s elder 
sister, is, on her account, continually resentful towards Your 
Majesty, and is also vexed because of thy handmaiden. I pray 
therefore that I may be removed far from the Royal dwelling, 
and I wish to live at a distance. This might perhaps cause 
the Empress’s jealousy somewhat to abate.” The Emperor II 12. 
forthwith built anew a palace in Chinu in Kahachi, and made 
Sotohori Iratsume to dwell there. And for this reason he 
frequently went a-hunting to the moor of Hine. 

gth year, Spring, 2nd month. The Emperor made a progress a.p. 420. 
to the Palace of Chinu. 

Autumn, 8th month. The Emperor made a progress to 
Chinu. 

Winter, roth month. The Emperor made a progress to 
Chinu. 

roth year, Spring, rst month. The Emperor made a progress a.p. 421. 
to Chinu. Hereupon the Empress addressed him, saying :— 
“Thy handmaiden is not a whit jealous of her younger sister. 
Only she fears that the people may be distressed by Your 
Majesty’s frequent progresses to Chinu. I humbly pray thee 
to diminish the number of thy visits.” Thereafter his excursions 
thither were infrequent. 

Y 


A.D. 422. 


XITI. 13. 


A.D. 425. 


322 NIHONGI. 


11th year, Spring, 3rd month, 4th day. The Emperor made 
a progress to the Palace of Chinu. Sotohori Iratsume made a 
song, saying :— 


For ever and ever, 

Oh ! that I might meet my Lord! 
As often as drift beachward 

The weeds of the shore of ocean 
(Where whales are caught). 


Then the Emperor spake to Sotohori Iratsume, saying :— 
‘‘Noother person must hear this song. For if the Empress 
heard it, she would surely be greatly wroth.” Therefore the 
men of that time gave a name to the shore-weed and called it 
Na-nori-ahi-mo.' 

Before this time, when Sotohori Iratsume dwelt in the Palace 
of Fujihara, the Emperor commanded Ohotomo Muruya no 
Muraji, saying :—‘‘ Of late we have gotten a beautiful woman, 
the younger sister of the Empress by the same mother.’ In 
Our heart we dearly love her, and it is Our desire that her 
name should be handed down to after ages. How can this be 
done?” Inaccordance with the Imperial command, Muruya 
no Muraji proposed a plan for the Emperor’s approval. Conse- 
quently the Miyakko of the various provinces were charged to 
establish Fujihara Be on behalf of Sotohori hime. 

14th year, Autumn, gth month, 12th day. The Emperor 
hunted in the island of Ahaji. Now the deer, monkeys, and 
wild boar, like dust-clouds, confusedly, filled the mountains and 
valleys. They sprang up like flames of fire, they were dispersed 
like flies. And yet all day long not a single beast was caught. 
Herewith the hunt was suspended, and divination was made 
anew. Thenthe God of the Island* gave an oracular utterance, 


1 Na-nori-ahi means “ mutually to tell one’s name,” and mo is the general 
word for seaweed. ‘There is a seaweed so called, but what this circumstance 
has to do with the story is not clear. 

2 The traditional kana has haha-hara-kara. As hara-kara by its deriva- 
tion means “of the same womb,” it is needless to prefix haha, mother. But 
this shows that when these kana glosses were written, hara-kara had come 
to mean simply brother or sister, as it does at present. 

3 Jzanagi. 


INGIO. 323 


saying :—‘‘ It was by my intent that no beast was caught. In 
the bottom of the sea of Akashi there is a pearl. If this pearl is 
sacrificed to me, ye shall be able to catch all the beasts.”’ Here- 
upon they proceeded to assemble the fishermen of the various 
places, and made them search the bottom of the sea of Akashi. 
When they dived into the sea, however, they were unable to 
reach the bottom. But there was one fisherman named 
Wosashi, a fisher of Naga-zato in the province of Aha, who 
excelled all the fishers. He tied a rope to his loins, and went 
down to the bottom of the sea. After some time he came forth, 
and said :—‘‘ In the bottom of the sea there is a great sea-ear,' 
and this place is shining.’”” Everybody said : 一 “ Probably the 
pearl which the God of the Island has asked for is in this sea- 
ear's belly.” Again he went in and searched for it. Hereupon 
Wosashi came to the surface with the great sea-ear in his arms, 
but his breath had ceased, and he died on the surface of the 
waves. Afterwards a rope was let down and the bottom of the 
sea was measured. The depth was found to be sixty fathoms. 
When the sea-ear was split open, a true pearl was found in its 
belly, in size like a peach. This was offered to the God of the 
Island, and a hunt being made, they caught many beasts. But 
they grieved that Wosashi had met his death by entering the 
sea, and made a tomb, in which they reverently interred him. 
That tomb exists at the present day. 」 

23rd year, Spring, 3rd month, 7th day. The Imperial Prince 
Kinashi Karu was made Heir to the Throne. He was fair to 
look upon, and those who saw him spontaneously loved him. 
‘His sister by the same mother,* the Imperial Princess Karu 
no Oho-iratsume, was also beautiful. The Heir Apparent’s 
thoughts were constantly bent on becoming united to the 


' The ahabi or Haliotis tuberculata. 

* The prominence given to brotherhood and sisterhood by the same 
mother in the ‘*‘ Nihongi,” as in Homer, has not, it appears to me, the sig- 
nificance attributed to it by McLennan’s theory, which would trace back such 
terms to a time when the mother was the only parent as to whom there 
could be no doubt. It seems to me that the father’s parentage is here 
taken for granted, the phrase really meaning brother or sister bv the 
mother’s side as wel/ as by the father’s, and that such phrases are merely 
indications of polygamous customs, not necessarily of promiscuity or 
polyandry. 


Y 2 


XIII. 14. 


A.D, 434. 


XIII. 15. 


A.D. 435・ 


324 NIHONGI. 


Imperial Princess Oho-iratsume, but he dreaded the guilt,’ and 
was silent. But his passion had become so violent that he was 
well-nigh on the point of death. Hereupon he thought to 
himself, ‘I will not die for nothing. It may be a crime, but 
how can Iendure?’’ At last he became secretly united to her, 
and so his desperate passion became somewhat abated. 
Accordingly he made a song, saying :— 


On the foot-dragging mountain, 
Rice-fields are made; 

So high is the mountain, 

The water- pipes are run beneath— 
Like them the hidden tears 

That I wept for my spouse, 

The unshared tears 

That I wept for my spouse, 

But to-day, this very day, 

Freely our bodies touch.? 


24th year, Summer, 6th month. The soup for the Emperor’s 
meal froze, and became ice. The Emperor wondered, and had 
divination made in order to learn the meaning of it. The 
diviner said :—‘‘ There is domestic disorder,* perhaps the illicit 
intercourse of near relations with one another.” Then some 
one said :—‘‘ The Heir Apparent, Kinashi Karu, has seduced 
his younger sister by the same mother, the Imperial Princess 
Karu no Iratsume.’’ So examination was made, and it was 
found that these words were true. The Heir Apparent being 
the successor to the Throne, it was impossible to punish him, 


' See Ch. K., Introd., p. xxxviii.. I do not feel sure that Chamberlain is 
right in attributing to Chinese influence the stigma attached to unions of 
brothers and sisters of the full blood. See a paper on “ The Family and 
Relationships in Ancient Japan,” in the *“‘ Transactions of the Japan Society,” 
1892-93. 


* A somewhat different version of this poem is given in the “ Kojiki.” See 
Ch. K., p. 296. 1 have adopted one or two of Motowori’s cmendations. See 
“ Kojikiden,” xxxix. 23. “ Foot-dragging ” is a makura-kotoba or conven- 


tional epithet of mountain, used because in ascending a mountain we drag one 
foot painfully after the other. At least, that is the common interpretation. 
The metre is somewhat irregular naga-uta. 

3 Le. incest. 


INGIO. 325 


so the Imperial Princess Karu no Iratsume was banished to 
Iyo.! At this time the Heir Apparent made a song, saying :— 


I, the Great Lord, 

To an island am banished : 

Remaining behind in the ship, 

I will certainly come back again. NIIT. 16. 
Let my bed be respected — 

(In words indeed . 

I shall call it my bed) 

Let my spouse be respected.’ 


Again he made a song, saying :— 


The maiden of Karu 

(The Heaven-soaring), 

If she wept violently, 

Men would know of it— 

Like the doves of Mount Hasa, 

She weeps with a suppressed weeping.® 


42nd year, Spring, rst month, 14th day. The Emperor died. a.v. 453. 
His years were many.* 


1 The “ Kojiki” makes the Prince to be banished, and Motowori thinks 
with some reason that this must be the true version of the story. For one 
thing (he says), women have always been more lightly punished in Japan 
than men for the same offence, and the particular character of the fault in 
this case makes such a discrimination all the more reasonab'e. Moreover, 
tis hardly possible to construe the poem which follows otherwise than as 
composed by Prince Karu when about to be banished. An ancient note to 
the “Nihongi (see below) speaks of the Prince as having died by his own 
hand in lyo. 

2 The word for bed is tatami, now applied to the thick mats used to cover 
the floor ofa Japanese house. At this time the tatami only covered the 
sleeping-place. There was a superstition forbidding people to meddle with 
the bed of an absent person, as to do so would bring down calamity on him. 
The word translated “respect” is yume, taboo, religious abstinence. The 
third line of this poem is literally “a ship-remainder,” by which is understood 
“one who remains behind in a ship after the other passengers have landed.” 
There are, however, other explanations. See Ch. K., p. 300. 

3 The metre of this poem is irregular. "Heaven soaring” is a conven- 
tional epithet apFlicd to Karu, which is the name of a place, because Kari 
means “a wild goose ’—hardly a sufficient reason to our Western minds. 

* Seventy-eight, says the “ Kojiki.” Another authority says eighty. But 
his mother, the Empress Iha no hime, died A.D. 347, and she had ceased to 
cohabit with her husband A.D. 342 (see above, p. 285), so that he would be 
at least 110 at the time of his death. 


XIII. 17. 


326 NIHONGI. 


Now the King of Silla, when he heard that the Emperor 
had died, was shocked and grieved, and sent up eighty tribute 
ships with eighty musicians of all kinds. They anchored at 
Tsushima, and made great wail. When they arrived in 
Tsukushi they again made great wail. Anchoring in the 
harbour of Naniha, they all put on plain white garments, and 
bringing all the articles of tribute, and stringing their musical 
instruments of all kinds, they proceeded from Naniha to the 
capital... Sometimes they wept and wailed, sometimes they 
sang and danced, until at length they assembled at the Shrine 
of temporary interment. 

Winter, roth month, roth day. The Emperor was buried in 
the misasagi of Naga-no no hara in Kahachi. 

11th month. The Silla messengers of condolence, when the 
funeral ceremonies were concluded, returned home. 

Now the men of Silla had always loved Mount Miminashi 
and Mount Unebi, which are hard bythe capital city. Accord- 
ingly, when they arrived at the Kotobiki Hill, they looked back, 
and said :—‘‘ Uneme haya! Mimi haya!” This was simply 
because they were unpractised in the common speech, and 
therefore corrupted Mount Unebi, calling it Uneme, and cor- 
rupted Mount Miminashi, calling it Mimi. Now the Yamato 
no Mitma-kahi? Be, who were in attendance on the men of 
Silla, heard these words, and conceived a suspicion that the 
Silla men had had intercourse with the Uneme. So they made 
them go back, and gave information to the Imperial Prince 
Ohohatsuse. The Imperial Prince straightway threw the Silla 
messengers every one into prison, and put them to an examina- 
tion. Then the Silla messengers made a statement, saying :— 
‘We have done the Uneme no harm. Our words were simply 
expressive of our love for the two mountains close to the 
capital.” Upon this it was recognized that the charge was 
groundless, and they were all released. But the people of 
Silla resented it greatly, and further reduced the kinds of 
articles sent as tribute and the number of ships. 


) Anaho in Yamato. ^ Horse-keepers. 





NUT. 18. 


ひっ 


28 NIHONGI. 


THE EMPEROR ANAHO. 
(ANKO! TENNO.) 


The Emperor Anaho was the second child of the Emper 
Wo-asa-tsuma waku-go no Sukune. 

One account says :—‘‘ The third child.” 

His mother’s name was Osaka no Oho-nakatsu-hime 1 
Mikoto. She was the daughter of the Imperial Prince Waka 
nuke-futa-mata.’ 

The Emperor died in the 42nd year of his reign, Spring, the . 
Ist month. In Winter, the roth month, the funeral cere 
monies were completed. At this time the Heir Apparent wa. 
guilty of a barbarous outrage in debauching a woman. TI 
nation censured him, and the Ministers would not follow hin.. 
but all without exception gave their allegiance to the Imperia. 
Prince Anaho. Hereupon the Heir Apparent wished to attac 
the Imperial Prince Anaho, and to that end secretly got read. 
an army. The Imperial Prince Anaho also raised a fotce, an. 
prepared to give battle. It was at this time that the tern. 
“* Anaho arrow-notch”’ and 7 Karu arrow-notch ”*® began. No 
the Heir Apparent, knowing that the Ministers would not follo 
him, and that the people were uncompliant, went away and h: 
in the house of the Mononobe, Ohomahe no Sukune. TI! 
Imperial Prince Anaho, hearing this, forthwith surrounded i 
Ohomahe no Sukune came forth from the gate to meet hir 
upon which the Imperial Prince Anaho made a song, saying : 


To Oho-mahe 

Wo-mahe 4 Sukune’s 
Metal-gate's shelter, 

Thus let us repair, 

And wait till the rain stops. 


1 Anko ineans peace. * A son of Ojin. see Ch. K., p. 242. 

* The parallel passage of the “ Kojiki” (Ch. K., p. 298) has “inside” f. 
“notch,” and an ancient note explains that in the case of Prince Karu 
arrows, the “notch” or “inside” was of copper, whereas those of Prine 
Anaho were “ like those of the present time,” 1.c. presumably ofiron. Moto: 
wori thinks that the arrow-points are intended. 

* It isa question whether Oho-mahe and Wo-mahe arc one person ・ 
two brothers. The metre of this poem is impeifect Tanka. 


A.D. 454. 


XIII. 20. 


330 NIHONGI. 


9 


mands.” To the last they kept out of his way, and would not 
give ear to him. 

rst year, Spring, 2nd month, 1st day. On behalf of the 
Imperial Prince Ohohatsuse the Emperor desired to betroth to 
him the Imperial Princess Hata-hi, a younger sister of the 
Imperial Prince Ohokusaka,’ and for this purpose sent Ne no 
Omi, ancestor of the Omi of Sakamoto, to request her of the 
Imperial Prince Ohokusaka, saying :—‘‘I beseech thee let me 
have the Imperial Princess Hata-hi, whom I desire to espouse 
unto the Imperial Prince Ohohatsuse.” Hereupon the Imperial 
Prince Ohokusaka answered and said :—‘‘ Thy servant has for 
some time suffered from a severe illness, which cannot be healed. 
He may be compared to a ship which has taken in its cargo © 
and is waiting for the tide. Death, however, is our destiny ; 
and there is no sufficient reason for regret. Only I cannot die 
in peace because my younger sister, the Imperial Princess 


-Hata-hi, will be left alone and unprotected. If now Your 


Majesty will not loathe her for her ugliness, and will allow her 
to complete the number of the duckweed flowers,’ it will be a 
matter for the deepest gratitude. How should I decline the 
favour of thy commands? In order, therefore, to show my 


? This and many other stories in the ‘“ Nihongi” show that the position of 
women in these times was by no means one of abject dependence on their 
male relatives. 

‘ They were children of the Emperor Nintoku, who died A.D. 399, 
aged 122. The “Shukai” suggests that the Prince and Princess here 
named were grandchildren, and not children of Nintoku, but the more 
obvious explanation of the difficulty is that the chronology is entirely 
untrustworthy. 

* An aquatic plant with peltate floating leaves, probably a Lemnanthe- 
mum, or marsh-flower.”. Williams. The allusion is to the opening stanzas of 
the first ode of the She-king, translated by Dr. Legge as follows :— 


Awan, Kwan go the ospreys 

On the islet in the river. 

The modest, retiring, virtuous, young lady : 一 
For our prince a good mate is she. 


Here long, there short, is the duckweed 

To the left, to the nght, borne about by the current. 
The modest, retiring, virtuous, young lady : 一 
Waking and sleeping he sought her. 


ANKO. 33 
sincerity, I offer thee my private treasure, called the Oshiki' 
jewel head-dress [others say ‘ standing head-dress,’ and others, 
again, Ihaki (rock-tree) head-dressj, which I make so bold as 
to present to thee by the hand of Ne no Omi, the minister 
whom thou didst send to me. I beg thee to accept of it, 
although it is an object of no value, as a token of my good 
faith.” 

Hereupon Ne no Omi, when he saw the Oshiki jewel head- 
dress, was struck with its beauty, and the thought occurred to 
him of stealing it and making it his owntreasure. So he falsely 
represented to the Emperor, saying :—‘‘ The Imperial Prince 
Ohokusaka refused to obey thy orders, and spake to thy 
servant, saying :—‘ Shall he, though of the same house, have my 
younger sister to wife?’’’ Having done so, he retained the 
jewel head-dress, and did not present it to the Emperor, but 
made it his own. 

Hereupon the Emperor believed Ne no Omi’s slanderous 
words, and was greatly wroth. He raised an armed force, with 
which he surrounded the house of the Imperial Prince Oho- 
kusaka and slew him. 

At this time the Hikakas, Kishi of Naniha, father and sons, 
were all in the service of the Imperial Prince Ohokusaka, and 
they were all grieved that their lord should die without a crime. 
Accordingly the father took in his arms the Prince’s head and 
the two sons took up each one of the Prince’s legs and cried 
aloud, saying :—‘‘ Alas! Our Lord has died without a crime. 
Were we three, father and sons, who served him in life, not to 
follow him in death, we should be no true retainers.” So they 
cut their throats, and died beside the Imperial corpse. The 
army, to a man, all wept tears. Upon this the Emperor took 
Nakashi hime,’ the Imperial Prince Ohokusaka’s wife, and 
bestowing her within the Palace, made her his concubine. 
Ultimately he sent for the Imperial Princess Hata-hi and gave 
hér to the Imperial Prince Ohohatsuse to wife. 

This year was the year Kinoye Mtima (31st) of the Cycle. 

2nd year, Spring, rst month, 17th day. Nakashi hime no 


' Oshiki means litcrally * push-wood” or “ push-tree.” Its application 
here is uncertain. 
* ‘The "Kojiki gives here a different name. 


XIU. 21. 


A.D. 455. 


A.D. 456, 
XIII. 22. 


332 NIHONGI. 


Mikoto was appointed Empress. The Emperor loved her 
exceedingly. 

Before this time Nakashi hime no Mikoto bore Prince Mayu- 
wa to the Imperial Prince Ohokusaka. On his mother’s account 
he escaped punishment, and was always brought up within the 
Palace. 

3rd year, Autumn, 8th month, 9th day. The Emperor was 
assassinated by Prince Mayuwa {a detailed account is given in 
the history of the Emperor Ohohatsuse’s reign’. After three 
years he was buried in the misasagi of Fushimi at Sugahara. 


BOOK XIV. 
THE EMPEROR OHO-HATSUSE WAKATAKE.' 
(YU-RIAKU? TENNO.) 


TrHg Emperor Oho-hatsuse Waka-take was the fifth child * of 
the Emperor Wo-asa-tsuma Waku-go no Sukune. When the 
Emperor was born, a supernatural radiance filled the building.‘ 
When he grew to manhood, he was distinguished for sturdy 
strength. 

In the 8th month of the 3rd year of his reign, the Emperor 
Anaho went to the Mountain Palace with the intention of 
taking the hot baths. At length he went up into a lofty tower 
and was enjoying the prospect. Accordingly he commanded 
sake to be brought and a banquet to be held. So then, whilst 
his mind was at ease and his pleasure at its height, in the course 
of conversation he turned to the Empress and addressed her, 
saying :— 

[The daughter of the Emperor Izahowake was called 
the Imperial Princess Nakashi hime. She was also called 
the Imperial Princess Nagata no Oho-iratsume. The 
Imperial Prince Ohokusaka, a child of the Emperor Oho- 
sazaki, took to wife the Imperial Princess Nagata, who 
bore to him Prince Mayuwa. Afterwards the Emperor 


'" Hatsuse is the name of a place in Yamato. Waka-take means young 
brave. 

* Yu-riaku means manly stratagem or counsel. The events related in this 
Book read more like genuine history, and the chronolozy, though it stiil 
leaves much to be desired, is not so wildly inaccurate as before. 

> He was really the fifth son. See above, p. 315. 


* The same thing in nearly the same words is related of one of the Later 
Han Emperors of China. 


XIV. 2. 


XIV. 3. 


334 NIHONGI. 


Anaho, giving heed to the slander of Ne no Omi, put to 
death the Imperial Prince Ohokusaka and appointed the 
Imperial Princess Nakashi hime Empress. An account of 
this is given in the history of the reign of Anaho Tenno. 
7 Our younger sister ” [it seems to have been the ancient custom 
to address one’s wife as “younger sister’’], “although thou 
art Our friend, We fear Prince Mayuwa.” Now Prince Mayuwa 
—who was only a boy—was playing below the tower, and heard 
everything that was said. Afterwards the Emperor Anaho, 
making a pillow of the Empress’s knees, fell asleep in daylight 
drunkenness. Hereupon Prince Mayuwa, watching the time 
when he was sound asleep, stabbed and murdered him. On 
this day one of the Oho-toneri ran [his name and surname 
are wanting '], and said to the Emperor’:—‘‘ The Emperor 
Anaho has been murdered by Prince Mayuwa.” The Emperor 
was greatly shocked, and straightway being suspicious of his 
elder brothers, put on his armour and girded himself with his 
sword. Taking command of his troops in person, he urgently 
questioned the Imperial Prince Yatsuri no Shiro-hiko. The 
Imperial Prince, seeing that he wished to do him a mischief, 
sat silent and said not a word. So the Emperor drew his 
sword and slew him. Next he urgently questioned the Imperial 
Prince Sakahi no Kurohiko. But this Imperial Prince also 
knew that he was about to do him a mischief, and sat silent, 
saying not a word.’ The Emperor’s rage became still more 
violent, so with the further object of killing Prince Mayuwa as 
well, he examined him as to the reason of his conduct. Prince 
Mayuwa said :—‘‘ Thy servant has never sought the Celestial 
Dignity. He has only revenged himself on his father’s enemy.” 
The Imperial Prince Sakahi no Kurohiko, who feared pro- 
foundly the suspicion in which he was held, communicated 
secretly with Prince Mayuwa, and they at last found an oppor- 
tunity of getting away together. They fled to the house of the 
Oho-omi‘ Tsubura. The Emperor sent a messenger to ask 


1 This note is rejected by the “ Shukai” edition. It is certainly frivolous. 
* i.e. to the Emperor YUriaku. 

3 The “ Kojiki” relates these events quite differently. 

‘ Oho-omi is written with the characters read in later times Daijin, 1.e. 
Great Minister or Prime Minister. 


YURIAKU. 335 


for them. The Oho-omi replied by a messenger, saying :— 
‘<I may possibly have heard of a vassal in time of trouble taking 
refuge in a Royal chamber, but I had never seen Princes con- 
ceal themselves in the house of a vassal. At this very time the 
Imperial Prince Sakahi no Kurohiko and Prince Mayuwa, 
trusting profoundly in thy servant’s heart, have come to thy 
servant’s house. How can I have the heart to send them to 
thee?” In consequence of this the Emperor raised a still 
greater army and surrounded the Oho-omi’s house. The Oho- 
omi came out, and standing in the courtyard, tied his garters. 
At this time the Oho-omi’s wife brought the garters, and heart- 
broken, alas! made a song, saying ':— | 


The Omi child 

Cloth trousers 

Nine-fold having put On 一 
Standing in the courtyard 
His garters he adjusts ! 


The Oho-omi, when he had finished dressing, advanced to 


the gate of the camp, where he knelt down and said : 一 Thy 


servant cannot obey thy orders, even though his refusal costs him 
his life. There is a saying of a man of old, ‘ The will of even a 
common man cannot be taken from him.’? This is precisely 
thy servant’s case. I humbly beseech the Great Prince to 
allow thy servant’s daughter, Kara-hime, and the seven build- 
ings * of Katsuraki, which I now offer thee, to be received as a 
ransom for their offences.”” The Emperor would not permit 
it, but set fire to the houses and burnt them. MHereupon the 
Oho-omi with the Imperial Prince Kurohiko and Prince Mayuwa 
were all burnt to death together. Now Nihe no Sukune, Muraji 
of the Sakahi Be, took in his arms the Imperial Prince's dead 
body and so was burnt to death. His household [the names are 
wanting ‘] took up that which was burnt, but were never able to 
sort out the bones. They were deposited in one coffin and 


' This poem seems intended to express wonder at her husband's care for 
his appearance at a moment when his life was at stake. 

2 “Confucian Analects,” Book IX. chap. xxv. 1. 

3 Granaries, as the “ Kojiki” informs us. 

‘ A silly note. No wonder the “Shukai” edition rejects it. 


XIV. 4. 


XIV. 5. 


XIV. 6. 


a” Y y 
336 NIHONGI. 


buried together on the hill south of Tsukimoto in Imaki no 
Aya.' 

Winter roth month, 1st day. The Emperor resented the 
Emperor Anaho’s having formerly wished to transfer the king- 
dom to the Imperial Prince Ichinobe no Oshiha,* and to 
commit the succession definitively to his charge. So he 
sent a man to the Imperial Prince Ichinobe no Oshiha, and 
treacherously arranged with him to go a-hunting. Inviting 
him to go on an excursion to the moors, he said :—Kara- 
bukuro,* the Kimi of the Sasaki mountain in Ohomi, tells me 
that now on the Kaya moor in Kutawata in Ohomi, there are 
wild boars and deer in plenty. The horns they bear are like 
the twigs of withered trees, their legs are thick together like a 
grove of bushes, the breath which they breathe resembles the 
mists of morning. Along with the Imperial Prince, I wish in 
the first month of winter, when the sky is cloudy and the cold 
wind blows keenly, to go for an excursion to the moors, where 
we may somewhat divert our minds by running archery.” * The 
Imperial Prince Ichinobe no Oshiha accordingly followed the 
hunt. Hereupon the Emperor Ohohatsuse drew his bow and 
putting his horse toa gallop, called out falsely, saying, ‘‘ There is 
a wild boar !”’ and shot the Imperial Prince Ichinobe no Oshiha 
dead. A man of the Imperial Prince’s household named Uruwa, 
of the Saheki Be [another name is Nakachiko], took the dead 
body in his arms. In his consternation he knew not what to 
do, but writhed on the ground and called aloud upon his master, 
going to and fro. The Emperor put him to death also. 

In this month the Imperial Prince Mimtima,® who had 
formerly been pleased with Musa, a place belonging to the 
Kimi of Miwa, and wishing to shake off his cares, went thither. 
While on his way he unexpectedly fell in with a force which 
had been sent against him.‘ He joined battle with them at the 


" This means literally the new-comer Aya or Han. See below, xix. 22. 

* The eldest son of Richiu Tenno. Seep. 306. He was, no doubt, thought 
too young to succeed to the throne at his father’s death in 4o5. 

3 Kara bay. There is also a name Yamato-bukuro. 

4 i.e. shoo:ing animals with the bow and arrow while one’s horse is at a 
gallop. 

5 The Prince of the august horses. A son of Richiu Tcnno. 

? By the Emperor. 


YURIAKU. 337 


well of Iha in Miwa, but was soon taken prisoner. When about 
to be executed, he pointed to the well and pronounced a curse, 
saying :—‘‘ This water may be drunk by the people only : royal 
persons alone may not drink of it.’ 

11th month, 13th day. The Emperor ordered commissioners 
to erect a lofty pavilion at Asakura in Hatsuse,' in which he 
assumed the Imperial Dignity, and at last established the 
Palace. Heappointed Matori, Heguri no Omi as Oho-omi and 
Muruya, Oho-tomo no Muraji and Me, Mononobe no Muraji he 
made Ohomuraji.’ 

Ist year, Spring, 3rd month, 3rd day. The Imperial Princess 
Kusaka no Hatahi hime was appointed Empress. [Another 
name for her is Tachi-bana-hime. ] 

In this month three concubines were appointed. The senior 
of these, named Kara-hime, daughter of the Oho-omi of 
Tsubura in Katsuraki, was the mother of the Emperor Shiraga 
take-hiro-kuni-oshi Waka-Yamato-neko, and of the Imperial 
Princess Waka-tarashi-hime. [Also called the Imperial 
Princess Taku-hata no Iratsume.] This Imperial Princess 
attended to the sacrifices of the Great Deity of Ise.” Next 
there was Waka-hime, daughter of the Omi of Kibi 
no Kamutsumichi.‘ [One book says she was the daughter of 
Kibi no Kuboya no Omi.] She bore two sons. The elder was 
called the Imperial Prince Ihashiro, and the younger the 
Imperial Prince Hoshikaha no Waka-miya. Next there was 
Woguna Kimi, daughter of Fukame, Omi of Wani in Kasuga. 
She was the mother of Princess Kasuga no Oho-iratsume [also 
called Princess Takahashi.] Woguna Kimi was originally an 
Uneme. The Emperor gave one night to her and she became 
pregnant. Ultimately she gave birth to a girl, The Emperor 
had suspicions and would not bring her up. When the girl was 
able to walk, the Emperor was in the great hall with the Oho- 
muraji Me, of the Mononobe, in attendance on him. The girl 


' The interlinear kana gloss has Hase. 

* The “Shokugensho ” says :—“ The Prime Minister (Oho-omi or Daijin) 
conducts the Government in conjunction with the Ohomuraji.” Another 
authority says that the Oho-omi was a civil and the Ohomuraji a military 
officer. The titles were hereditary in these Houses. They became extinct 
towards the end of the sixth century. 

> The Sun-Goddess. * The upper province of Kibi, now Bizen. 


Z 


A.D. 457s 


XIV. 7. 


XIV. 8. 


A.D. 458. 


338 NIHONGI. 


crossed the courtyard. Me,the Ohomuraji, looking round, said 
to the Ministers :—‘‘ What a pretty girl! There is a saying of 
the men of old, ‘ Thou art like thy mother.’! [This ancient 
saying is not clear.| Whose little girl is she said to be who is 
walking with leisurely pace in the pure court ?”” The Emperor 
said :—‘‘ Why dost thou ask?”” Me no Ohomuraji answered 
and said :—‘* When thy servant looks at this little girl walking, 
she appears to him strongly to resemble the Emperor.” The 
Emperor said :—‘‘ Every one who sees her makes the same 
remark. Sed insolitum est, quum ei unam solum noctem 
dederim, eam concepisse et filiam peperisse. Quam ob rem 
suspiciones mihi excitatae sunt.” Ohomuraji dixit :—‘‘ Sed in 
hac una nocte quoties cum ea rem habuisti?”’ ‘‘ Septies,”’ in- 
quit Imperator. Ohomuraji loquitur :—‘‘ Si haec femina puro 
corpore et pura mente recepit unam noctem quam el dedisti, cur 
tam facile concipis suspiciones et nolis fidere alterius castitati ? 
Servus tuus audivit feminas quae facile praegnantes fiant vel 
tactu braccarum concipere. Multo magis, quum totam noctem 
dederis, sine just& ratione non debes suspiciones concipere.”’ 

The Emperor, by order to the Ohomuraji, made the little 
girl an Imperial Princess, and appointed her mother to be a 
concubine. 

This year was the year Hinoto Tori (34th) of the Cycle. 

2nd year, Autumn, 7th month. Iketsu hime of Pekche,* in 
despite of the Emperor’s intention to favour® her, had an 
amour with Tate of Ishikaha. 

In an old book it is said :—‘‘ Tate, the ancestor of the 
Obito of Momoahi in Ishikaha.” 
The Emperor was greatly enraged, and giving his commands 
to the Ohomuraji Muruya, of the Ohotomo House, sent some 
Kume Be whostretched the four limbs of the woman on a tree. 
The tree was placed over a cupboard, which was set fire to, 
and she was burnt to death. 
The “Shinsen ’’ * of Pekche says :—“‘ In the 6th year of 


These words are in Japanese. 
Corea has been hardly mentioned for fifty years or so. Probably 
some of the events allotted to the previous period really belong to this 
interval. 

3 i.e. wed. * i.e. new compilation, the name of a book. 


1 
2 


YURIAKU. 「 339 


the Cycle King Kero ascended the throne. The Emperor 
sent Aretoku hither to ask for a nyorang. Pekche adorned 
the daughter of the Lady Moni, called the Nyorang Chok- 
ke, and sent her as tribute to the Emperor."* 

. Winter, roth month, 3rd day. The Emperor made a pro- 
gress to the Palace of Yoshino, and on the 6th he proceeded to 
Mimase. Giving orders to the wardens, he indulged in the 
chase. They climbed the towering peaks, they crossed the 
wide jungles. Before the shadows fell, out of ten, seven or 
eight had been caught. Every time they hunted, théy caught 
many, so that the birds and beasts were almost exhausted. 
At length they rested by the springs and groves, and sauntered 
together in the thickets and meadows. Halting his footmen, 
the Emperor counted the chariots and horses. Then he in- 
quired of the Ministers, saying :—‘‘ It is a pleasure of the hunt- 
ing-field to make the stewards cut up the fresh meat. Suppose 
that you and We cut it up ourselves? ’’ The Ministers were 
taken aback and could find no answer. Hereupon the Emperor 
became very wroth, and drawing his sword, slew one of the 
stewards named Mumakahi of Ohotsu. On this day the 
Imperial cortége arrived from the Yoshino Palace. The people 
of the province all shook with fear. In consequence the 
Grand Empress and the Empress, hearing of this, were full of 
apprehension, and sent to meet him Hi-no-hime, the Uneme of 


XIV. 9. 


Yamato,’ to offer him sake. The Emperor, seeing the beauty . 


of the Uneme's countenance,‘ and the elegance of her appear- 
ance, softened .his looks, and with a pleased expression, said :— 
‘“‘ How should I not wish to behold thy pleasing smile?’ So 


1 Corresponding to A.D. 429. The “Tongkam” places this event in A.D. 455. 

3 The use of the words “ Emperor” and “tribute” shows that this “new 
compilation,” like the “ Pékché record” already mentioned, was probably 
the work of Corean literati domiciled in Japan. Nyorang is in the Chinese 
Zc BH (lady), which in modern Japanese means a harlot. The 
Interlinear Kana is Yehashito, which probably means “beautiful person.” 
The ny6rang were no doubt concubines of inferior rank. The word rendered 
lady is *K A, a title of the wives of officials above a certain rank. 
Aretoku is not like a Japanese name. 

3 The Atahe of Yamato was her father. 

‘ She was of a marriageable age before the accession of Richiu Tenné in 
A.D. 400, and we are now at 458. 


Z2 


XIV. 10. 


XIV. 11. 


340 NIHONGI. 


hand in hand with her, he entered the hinder palace, where he 
addressed the Empress Dowager, saying :—‘‘ In to-day’s hunt 
we took many birds and beasts. We wished along with the 
Ministers to cut up the fresh meat and to have a banquet on 
the moor. But having proposed this to them, not one of them 
gave us an answer. Therefore did We get angry.” The 
Empress Dowager, knowing the feeling which dictated these 
words of the Emperor, mollified him, saying :—‘‘ The Ministers 
did not understand that your Majesty, in connection with the 
sport on the hunting-field, was establishing a Fleshers’ Be, and 
therefore did condescend to ask their opinion, so that their 
silence was reasonable, and it was hard for them to reply. 
But even now it is not too late to offer them.' I will make a 
beginning with myself. My steward Nagano is good at making 
mince meat.’ I beg permission to present him to thee.” The 
Emperor knelt down and accepted him, saying :—‘‘ It is good.” 
This is what the rustic means when he says :—‘‘ The nobles 
understand each other's hearts.” The Empress Dowager saw 
the Emperor’s gratification, and pleasure filled her bosom. She 
further wished to offer men, and said :—‘‘ There are my two. 
scullions, Masakida and Takame,* of the Mito Be of Uda. I 
beg leave to add these two men to the others to form a 
Fleshers’ Be.’’ From this time forward Akoko no Sukune, 
the Miyakko of the province of Yamato, sends some of the 
Kotori Wake of Saho to form the Fleshers’ Be. The Omi, the 
Muraji, the Tomo no Miyakko, and the Kuni no Miyakko also, 
following (the Empress's example), presented some, one after 
another. 

In this month the Fumubito‘ Be, and the Toneri® Be of 
Kahakami, were instituted. 

The Emperor, taking his heart for guide, wrongfully slew 
many men. The Empire censured him, and called him “ The 
greatly wicked Emperor.” The only persons who loved him 


1 Men to serve as fleshers. 

2 It must be remembered that the Japanese having no table-knives, all 
flesh is cut up small before it is served. 

3 A curious name! It means “High Heaven.” Uda is the name of a 
Kori of Yamato. There is a village there called Mitobe, which means 
Imperial House Be. It probably was an appanage of the Empress. 

4 Scribes. 5 Palace attendants. 


a 
e an - っ 
YURIAKU. 341 


were Awo Musa no Suguri’ of the Scribes’ Be and Hakatoko, 
Hinokuma no Tami-tsukahi.’? 

3rd year, Summer, 4th month. Kunimi, Abe no Omi [His 
other name was Shikotohi], uttered a slander respecting the 
Imperial Princess Taku-hata and Takehiko, Ihoki Be no Muraji, 
the bath-official, saying :—‘‘ Takehiko has had illicit intercourse 
with the Imperial Princess.” Takehiko's father, Kikoyu, hear- 
ing this rumour, was afraid lest calamity might overtake him- 
self, and persuaded Takehiko to come with him fo the River 
Ihoki. There, pretending to make cormorants dive into the 
water to catch fish, he took him unawares and slew him. When 
the Emperor heard this, he sent messengers to question the 
Imperial Princess. The Imperial Princess answered and said :— 
‘‘Thy handmaiden knows nothing.” Suddenly the Imperial 
Princess took a divine mirror and went to Isuzu no Kahakami,* 
and watching for a time when no one was passing, buried the 
mirror, and hanged herself. The Emperor became suspicious 
on account of the Imperial Princess’s absence, and constantly 
sent persons in the dead of night to search in all directions. 
When they came to Kahakami, a rainbow appeared, like unto a 
serpent, four or five rods in length. When they dug the place 
from which the rainbow sprang they found the divine mirror, 
and no great distance off, they discovered the Imperial 
Princess’s body. On ripping her open and making examina- 
tion, there was in her belly something like water, and in the 
water there was astone. Kikoyu was thus enabled to establish 
his son’s innocence, but on the other hand he had remorse for 
having slain him. He revenged him by killing Kunimi, and 
then fled and hid in the Shrine of Isonokami. 

4th year, Spring, 2nd month. The Emperor went a-hunting 
with bow and arrows on Mount Katsuraki. Of a sudden a tall 
man appeared, who came and stood over the vermilion valley.’ 


? Suguri is written with Chinese characters which mean “ village master.” 


It is said to be a Corean word. 

2 Tami-tsukahi means ‘employer of the people.” It seems to be a title 
of a low class. It may be observed that the “ Kojiki” strives to put a 
favourable construction on Yuriaku's conduct. 

3 Where the Ise shrines are. 

* Fairy-land. It is perhaps here the name of a place, Tanikahi. 


A.D. 459. 


XIV. 12. 


A.D. 460, 
XIV. 13. 


XIV. 14. 


342 NIHONGI. 


In face and demeanour he resembled the Emperor. The 
Emperor knew that he was a God, and therefore proceeded to 
inquire of him, saying :—‘ Of what place art thou Lord?” 
The tall man answered and said :—‘“‘I am a God of visible 
men.' Do thou first tell thy princely name, and then in turn I 
will inform thee of mine.” The Emperor answered and said :— 
‘We are Wake-take no Mikoto.” The tall man next gave his 
name, saying :—‘‘ Thy servant is the God Hito-koto-nushi.” ? 
He finally joined him in the diversion of the chase. They 
pursued a deer, and each declined in favour of the other to let 
fly an arrow at him. They galloped on, bit to bit, using to one 
another reverent and respectful language, as if in the company 
of genii. Herewith the sun went down, and the hunt came to 
an end. The God attended on the Emperor and escorted him 
as far as the Water of Kume. At this time the people all 
said :—‘‘ An Emperor of great virtue! ”’ 
Autumn, 8th month, 18th day. The Emperor made a 
progress to the Palace of Yoshino. 
28th day. He made a progress to Kahakami no Ono,* where 

he commanded the forest wardens to drive the wild beasts. 
He lay in wait hoping to shoot them himself, when a gad-fly 
came swiftly flying. Then a dragon-fly flew thither suddenly, 
bit the gad-fly, and went away with it. The Emperor was 
pleased at its attention, and commanded his Ministers, saying : 
ー“『 Do ye on Our behalf compose an ode in praise of this 
dragon-fly.”” As none of the Ministers made so bold as to com- 
pose an ode, the Emperor forthwith composed a short piece,‘ 
saying :— 

These tidings some one 

Told in the Great Presence, 

How in Yamato 


On the Peak of Womura 
Four-footed game was lying : 


1 i.e. who has assumed mortal form. 

* Lit. one-word-master. The “ Kojiki” expands this into “The Deity who 
dispels with a word the evil, and with a word the good.” See Ch. K.,, p. 319. 
The “ Kiujiki” makes him a son of Susanowo. 

3 The little moor of the upper stream. 

* 日 $8. This was the name of a particular kind of Chinese poetry of 
four or eight lines. 


YURIAKU。 343 


The Great Lord, 

When he heard this, 

Stood at his throne 
Entwined with jewels, 
Stood at his throne 
Entwined with cloth : 
Waiting for the game 
Whilst I! remained : 
Waiting for the wild-boar 
Whilst I was standing, 

My arm in the fleshy part, 
Was stung by a gad-fly : 
But soon a dragon-fly 

That gad-fly did bite. 

Even a creeping insect 
Waits upon the Great Lord. 
Thy form it will bear, 

O Yamato, land of the dragon-fly !* 


One book has, instead of ‘‘the great presence,” “the 
great Lord.” 

One book has, instead of “stood at his throne,” “ re- 
mained in his throne.” 

One book has, instead of from ‘‘ even a creeping insect ”’ 
(inclusive) to the end, the following :— 


That in this wise 

It should be famous, 

The Heaven-filling? 

Land of Yamato 

Was called the Land of the Dragon-fly.‘ 


Therefore in honour of the Dragon-fly this place was called 
Akitsu no.…* 


' The change from the third to the first person is much less marked in the 
Japanese. It is not to be supposed that the Emperors actually composed 
these verses themselves, nor perhaps any others ascribed to them in the 
“ Nihongi.” The hand of the Court-poet is plain in the honorific epithets 
and forms given to him therein. 

? The word for throne is agura. It was no doubt something of the 
nature of a camp-stool. 

3 Heaven-filling. See above, p. 135, note 5. The metre is irregular 
naga-uta. 

* This is the “ Kojiki” version. 

§ The moor of the Drayon-fly. See above, p. 134, note 8. 


XIV. 


A.D. 461. 


XIV. 16. 


344 NIHONGI. 


5th year, Spring, 2nd month. The Emperor hunted on 
Mount Katsuraki. Suddenly there came a supernatural: bird, 
in size like a sparrow, with a long tail which trailed upon the 
ground. Now this bird chirruped, saying :—‘‘ Have a care! 
Haveacare!’? Then suddenly there appeared, issuing furiously 
from the herbage, a raging wild boar of which they had been in 
chase, and pursued the men. The huntsmen in great terror 
climbed up into trees. The Emperor commanded his attend- 
ants, saying :—‘‘ When a savage beast meets with man, it 
straightway halts. Encounter it with a shot from your bows, 
and then stab it.” The attendants were of an effeminate 
nature. They climbed up trees, and changed countenance, 
and their five senses were masterless. The raging wild boar 
came straight on, and tried to bite the Emperor. But the 
Emperor with his bow pierced it and stayed its course. Then, 
raising his foot, he killed it with a kick. Hereupon, when the 
chase was over, he wanted to cut down the attendants. The 
attendants, when about to be executed, made a song, saying :— 


Oh! my elder brother, 

Thou alder-tree branch— 

Over Ariwo, 

To which I climbed up in flight, 
Dreading 

The snorting of the wild-boar, 
That was shot 

By Our great Lord 

Who rules peacefully !? 


The Empress, hearing their lament, was sorry for them, and 
tried to stay (the execution). The Emperor said :—‘ The 


' This translation exactly reverses the order of the lines of the original. 
The * Kojiki” version (vide Ch. K., p. 318) variessomewhat. Ariwo I take 
(doubtfully) to be a proper name. The “ Kojiki” says that it was the 
Emperor who climbed into the tree, and Motodri takes this view. 1 agree 
with Chamberlain that this wont do. Perhaps something has been omitted 
in the “ Kojiki” narrative. The insertion of the single word Toneri in one 
place would make it agree with the “ Nihongi.” ltis not likely that a poem 
should have been composed to commemorate the Emperor’s ascent into a 
tree. 

The alder-tree branch is addressed as “elder brother” in gratitude for its 
protection. 


YURIAKU。 345 


Empress is taking part, not with the Emperor, but with the 
attendants.” She answered and said :—‘‘ The people all say, 
‘His Majesty is fond of the chase, and loves game. Is not 
this wrong?’ If now Your Majesty, on account of a savage 
boar, puts to death your attendants, Your Majesty is, as it 
were, not different from a wolf.” The Emperor with the 
Empress went up into their carriage and returned home. 
Amid cries of “Long live the Emperor!” he said:— 
“How delightful is this! Everybody has caught game, and 
We have caught good words, which We have brought back 
with us.”’! 


Summer, 4th month. Lord Kasyuni [ie. King Kero] of 


Pekché, having learnt by rumour that Iketsu hime [viz. the 
Nyorang Chok-ke] had been put to death by burning,’ held 
counsel, saying :—‘‘ The ancient custom of sending tribute of 
womien to be made Uneme is contrary to decorum, and is 
injprious to our country’s reputation. Henceforward it is 
unmeet that women be sent as tribute.” Accordingly he inti- 
mated to his younger brother, Lord Kun* [ie. Lord Kon-chi], 
saying :—‘‘Do thou go to Japan,* and serve the Emperor.” 
Lord Kun answered and said :—‘‘ My Lord’s commands must 
not be disobeyed. I pray thee give me one of thy consorts, 
and then I will undertake this mission.” Lord Kasyuni 
accordingly took one of his consorts who was pregnant, 
and having given her in marriage to Lord Kun,. said :— 
“The month for the delivery of this pregnant consort of 
mine has already arrived. If she should be delivered on 
the journey, I pray thee place (the child) on board a ship, 
and whatever place thou mayest have arrived at, cause it 
to be at once sent back to this country.” So at last he 
took his leave, and went on his mission to the (Japanese) 
Court. 


' This passage, from “If now Your Majesty” down to “with us,” is 
copied, with a few trifling alterations, from a Chinese book. Atotoori dis- 
misses the whole incident of the Empress’s interference as a silly imitation 
of Chinese models. He is doubtless right. 

? See above, p. 338. 

’ The traditional Kana rendering of YZ # (War-lord) is Komukishi. 

‘ Japanis 日 Zs, or Nippon, by which name this country was not known 
till much later. 


XIV. 1 


A.D 462. 


346 NIHONGI. 


6th month, 1st day. The pregnant consort realized the 
words of Lord Kasyuni, and gave birth to a child in the island 
of Kahara in Tsukushi. So this child was given the name of 
Lord Shima.' Upon this Lord Kun straightway took a ship 
and sent Lord Shima to his country. He became King Mu- 
nyong. The people of Pekche call this island Chuto.* 

Autumn, 7th month. Lord Kun entered the capital. After 


this he had five children. 


The Pekché Shinsen says :—‘‘ In the year Kanoto ushi 

_ (A.D. 461°) King Kero sent his younger brother, Lord 

Konchi, to Great Wa, to wait upon the Emperor and to 
confirm the friendship of former sovereigns.” 

6th year, Spring, 2nd month, 4th day. The Emperor made 

an excursion to the small moor of Hatsuse. There, viewing the 

aspect of the hills and moors, in an outburst of feeling, he made 

a song, saying :— 


The mountains of Hatsuse, 
The secluded— 

They stand out 

Excellent mountains ! 

They run out 

Excellent mountains ! 

The mountains of Hatsuse, 
The secluded - 

Are full of various beauties ! 

Are full of various beauties ! * 


Hereupon he gave a name to the small moor, and called it 
Michi no Ono.’ 


1 Shima is the Japanese for island. The Corean is syom, the two words 
being no doubt identical. Sce “Early Japanese History” in “ T.A.S.J.,” 
Vol. XVI. i. p. 68. 

2 Master-island. 

3 This date is noteworthy as being the first in the “ Nihongi” which is 
confirmed by; Corean history. It is true that it occurs only in a note, 
which was probably added by a later hand. But the narrative of the text 
no doubt refers to the same event. From this time forward the “ Nihongi” 
chronology is never grossly inaccurate, though it would be too much to say 
that it can yet be depended on. See “Early Japanese History” in 
“ T.A.S.J.,” XVI. 1. p. 67. 

+ Metre irregular. * i.e. the small moor of the road. 


YURIAKU. 347 


3rd month, 7th day. The Emperor wished to make the XIV. 1 
Empress and his concubines plant mulberry trees with their 
own hands, in order to encourage the silk industry. Hereupon 
he gave orders to Sukaru [This is a personal name] to make a 
collection of silkworms throughout the country. Now Sukaru 
made a mistake and collected babies,‘ which he presented to 
the Emperor. The Emperor laughed greatly, and gave the 
babies to Sukaru, saying :—‘‘ Do thou bring them up thyself.” 
Accordingly Sukaru brought them up hard by the Palace 
enclosure. So he was granted a title, and was called Chihisako 
Be* no Muraji. 

Summer, 4th month. The Land of Wu sent envoys with 
tribute. 

7th year, Autumn, 7th month, 3rd day. The Emperor ap. 46 
commanded Sukaru Chihisako Be no Muraji, saying :—‘“‘ It is 
our desire to see the form of the Deity of Mimuro Hill. [Some 
say that the Deity of this mountain ts Oho-mono-shiro-nusht no 
Kami. Others say Uda no Sumt-caka no Kami.| Thou dost 
excel in strength of body. Go thyself, seize him, and bring 
him here.” Sukaru answered and said :—‘“‘I will make the 
attempt, and go to seize him.’ So he ascended the Hill of 
Mimuro and caught a great serpent, which he showed the 
Emperor, who had not practised (religious) abstinence. Its 
thunder rolled, and its eyeballs flamed. The Emperor was 
afraid, and, covering his eyes, would not look upon it, but fled 
into the interior of the Palace. Then he caused it to be 
let loose on the Hill, and giving it a new name, called it 
Ikadzuchi.* 

8th month. One of the Toneri named Oho-sora,’ of the Bow- XIV. 1 


' The Japanese for silkworm is Kahiko. Kahi means to keep, to nurture, 
and ko is “little one ;” so there was some excuse for Sukaru's mistake. 

2 Chihisako means “little child.” The title and office seem merged in one 
here. 

3 The Wu dynasty came to an end A.D. 280, and at this time the Sung 
dynasty held rule, but, as Mr. E. H. Parker has pointed out, Wu was also a 
territorial designation of that part of China about Nanking. Of course, by 
tribute is meant presents. The Japanese early adopted the Chinese 
arrogant way of speaking of foreign nations. 

* Thunderbolt. 

5 Oho-sora means The Great Void (of Heaven). We have had above a 
name Takama, i.e. High Heaven. 


348 NIHONGI. 


makers’ Be of Kibi, went home on some urgency. Sakitsuya 
Omi of Lower Kibi [In one book it says:—‘‘ The Kuni no 
Miyakko, Yama, Kibi no Omi "| detained Oho-sora, and for 
several months would not consent to allow him to go up to the 
capital, The Emperor sent Mike no Kimi, a man of valour, to 
fetch him. Oho-sora came in obedience to the summons, and 
said :—‘‘ Sakitsuya took young girls to represent the Emperor’s 
men, and grown-up women to represent his own men. Then 
he made them fight with one another, and on seeing that the 
young girls were victorious, drew his sword and slewthem. At 
another time he took a small cock, which he called the 
Emperor's cock, and pulled out its feathers and clipped its 
wings. Then he took a large cock, which he called his own 
cock, attached to it a bell,’ and armed its spurs with metal. 
Then he matched them together, and when the naked bird got 


the better of the other, he again took out his sword and killed 


XIV. 20. 


it.” When the Emperor heard this story, he sent thirty 
soldiers of the Monono Be, who put Sakitsuya to death, with 
seventy persons of his household. 

This year Tasa, Omi of Upper Kibi, while on duty beside 
the Palace, praised Waka-hime, abundantly to his friends, 
saying :—‘‘ Of all the beautiful women in the Empire, there is 
none to compare with my wife. How blooming! How 
gentle! How graced with various charms! How radiant! 
How genial! What perfection in every feature! She uses 
not flower of lead:* she adds not oil of orchids. Through 
the wide ages her equals are but few: in the present day she 
stands alone and peerless.”” The Emperor inclined his ear, 
and listening from a distance, rejoiced in his heart. So with 
the object of obtaining Waka-hime for himself, and making 
her one of his concubines, he appointed Tasa Governor of 
Imna,*and promptly favoured Waka-hime. When T ジー 
wedded Waka-hime, she bore to him Ye-kimi and Oto-kimi.” 4 

Another book says :—‘‘ Tasa no Omi’s wife, by name 


1 Small bells like the French grélots were used as ornaments to the wrist 
or attached to garters. 

2 White lead ceruse. 

* Mimana or Kara in Corea, where there was a Japanese resident. 

* Elder lord and younger lord. 


348 NIHONGI. 


makers’ Be of Kibi, went home on some urgency. Sakitsuya 
Omi of Lower Kibi {In one book it says:—‘‘ The Kuni no 
Miyakko, Yama, Kibi no Omi’’], detained Oho-sora, and for 
several months would not consent to allow him to go up to the 
capital. The Emperor sent Mike no Kimi, a man of valour, to 
fetch him. Oho-sora came in obedience to the summons, and 
said :—‘‘ Sakitsuya took young girls to represent the Emperor’s 
men, and grown-up women to represent his own men. Then 
he made them fight with one another, and on seeing that the 
young girls were victorious, drew his sword and slewthem. At 
another time he took a small cock, which he called the 
Emperor’s cock, and pulled out its feathers and clipped its 
wings. Then he took a large cock, which he called his own 
cock, attached to it a bell,! and armed its spurs with metal. 
Then he matched them together, and when the naked bird got 


the better of the other, he again took out his sword and killed 


XIV. 20. 


it.” When the Emperor heard this story, he sent thirty 
soldiers of the Monono Be, who put Sakitsuya to death, with 
seventy persons of his household. 

This year Tasa, Omi of Upper Kibi, while on duty beside 
the Palace, praised Waka-hime, abundantly to his friends, 
saying :—‘‘ Of all the beautiful women in the Empire, there is 
none to compare with my wife. How blooming! How 
gentle! How graced with various charms! How radiant! 
How genial! What perfection in every feature! She uses 
not flower of lead:* she adds not oil of orchids. Through 
the wide ages her equals are but few: in the present day she 
stands alone and peerless.” The Emperor inclined his ear, 
and listening from a distance, rejoiced in his heart. So with 
the object of obtaining Waka-hime for himself, and making 
her one of his concubines, he appointed Tasa Governor of 
Imna,* and promptly favoured Waka-hime. When TEEPE 
wedded Waka-hime, she bore to him Ye-kimi and Oto-kimi.” * 

Another book says : 一 "Tasa no Omi’s wife, by name 


1 Small bells hike the French grélots were used as ornaments to the wrist 
or attached to garters. 

* White lead ceruse. 

* Mimana or Kara in Corea, where there was a Japanese resident. 

4 Elder lord and younger lord. 


YURIAKU. 349 


Ke-hime, was the daughter of Tamado no Sukune, son of 
Katsuraki no Sotsuhiko. The Emperor, hearing of the 
serene beauty of her form, slew her husband, and wedded 
her himself.’’ 

After Tasa had arrived at his post, he learnt that the 
Emperor had married his wife, and with the object of obtaining 
succour, he went to Silla, which at that time did not do service 
to the Central Land.’ The Emperor gave orders to Tasa no 
Omi’s. son Otokimi, and also to Akawo Kibi no Ama? no 
Atahe, saying :—‘“‘ Do ye go and chastise Silla.” At this time 
a skilled artisan of Western Aya named Kwan-in Chiri,* who 
was near the Emperor, came forward and represented to him, 
saying :—‘‘ There are in the Land of Han‘ many who are 
more skilful than thy slave. Let them be sent for and made 
to serve thee.”” The Emperor commanded his Ministers, 
saying :—‘‘ Then let Kwan-in Chiri be joined to Otokimi and 
the others, and let him get instructions from Pékché; at the 
same time let an Imperial rescript be delivered directing Pékché 
to offer skilled men.” 

Hereupon Otokimi, in execution of these commands, took 
with him a body of men and proceeded as far as Pékché. 
When he entered that land, a God of the country,’ assuming 
the form of an old woman, suddenly met him on the road. 
Otokimi inquired of her whether the country was far or near. 
The old woman answered and said :—‘“‘If thou goest on for 
one day more, thou wilt then arrive there.” Otokimi thought 
to himself that the way was too far, and returned without 
having chastised it. He got together the Imaki“ skilled 
artisans who had been given as tribute by Pékché on a large 
island, and under the pretence of awaiting a fair wind, 
tarried there for several months. Tasa no Omi, the Governor 
of Imna, pleased that Otokimi had gone away without chas- 


1 The “ Central Land” is evidently Japan. The Kana has “ Mikado.” 

* Fishermen. 

3 Possibly these are the names of two men. The Western Aya were the 
Aya of Kahachi. 

* Corea. * This must refer to Silla. 

? Imaki ts the name of a place in Yoshino in Yamato. It means “new- 
comer,’ and the term may have been applied in the first place to this batch 
of emigrants to distinguish them from previous ones. 


XIV. : 


XIV. 22. 


XIV. 23. 


350 NIHONGI. 


tising Silla, secretly sent a man to Pekche, to warn Otokimi, 
saying :—'‘ Is thine own head so firm that thou canst chastise 
others? A report has reached me that the Emperor has 
wedded my wife, with the result that he has had children by 
her. [The children are mentioned above.'] As I now fear 
that calamity may reach my own person, it is well that I should 
wait with foot uplifted. Do thou, my son, come over and 
betake thyself to Pekche, and prevent it from communicating 
with Japan, while I will repair to and hold Imna, and will also 
hold no communication with Japan.” Otokimi’s wife Kusu- 
hime had profound patriotic sentiment; the sense of duty 
between lord and vassal was strong in her; her loyalty sur- 
passed the bright sun; her principles excelled the evergreen 
fir. She abominated such treason, and having stealthily 
killed her husband, secretly buried him in the chamber. Then 
she remained in the large island with Akawo, Ama no Atahe, 
in charge of the skilled artisans presented by Pekche. The 
Emperor, hearing that Otokimi was missing, sent Katashiha, 
Hitaka no Kishi, and Ko An-chon.* These messengers together 
made their report to the Emperor. They * were accordingly 
ultimately settled in the village of Hirokitsu in Ato in the 
province of Yamato, where many of them died of disease. In 
consequence of this, the Emperor commanded Muruya, 
Ohotomo no Ohomuraji, to instruct Tsukami, Yamato no Aya‘ 
no Atahe to remove Ko-kwi, of the Potters’ Be, Kyén-kwi, of 
the Saddlers’ Be, In-si-ra-ka, of the Painters'* Be, Chong-an- 
na, of the Brocade-weavers’ Be, and Myo-an-na, the Inter- 
preter, all belonging to the New Ava,* to other residences 
at the following three places, viz.. Upper Momohara, Lower 
Momohara, and Magami no Hara. 


' As amatter of fact, they are not; the “Shukai” rejects this note. As 
the “ Shukai” editor points out, all this cannot belong to the same year of 
Ytriaku’s reign. 

* Ko An-chon. Probably a Corean. Chon means copper cash, which 
were unknown in Japan at this time. 

4 This must refer to the Pékché artisans. 

4 Otherwise called the Eastern Aya. 

> The first mention of the art of painting. 

? TheAya or Han would now appear to have three branches—the Eastern or 
Yamato Aya, the Western or Kahachi Aya, and the New or Imaki Aya, whose 
introduction is here related. They all consisted of skilled men from Corea. 


YURIAKU. 351 


A certain book says :—‘‘ Otokimi, Kibi no Omi, returned 
from Pekche, and presented a Be of Aya workmen, a Be 
of tailors, and a Be of fleshers.”’ 

8th year, Spring, 2nd month. Awo, Musa no Suguri, and 
Haka-toko, Hinokuma no Tami-tsukahi, were sent to the 
Country of Wu. 

From the accession of the Emperor up to this year eight 
years had now passed, during which the Land of Silla was refrac- 
tory and given to vain talk, and did not send presents. There- 
fore they feared the intentions of the Central Land,’ and 
cemented friendship with Koryo. Consequently the King of 
Koryo sent one hundred picked soldiers to guard Silla. After 
a while, one of these Koryo soldiers returned to his own 
country on furlough. Now he took with him a Silla man as 
groom. Turning to him, he addressed him, saying: —‘‘ Thy 
country will be conquered by my country ere long.” [One 
book says :—Thy country will in the end become our territory, 
and that ere long.| When the groom heard this, he pretended 
a pain in his belly, and retiring, remained behind. At length 
he made his escape to his own country, and told what 
had been said. Hereupon the King of Silla knew that Koryo's 
guard was mere pretence, and sent messengers to run and tell 
the people to kill the cocks kept in their houses. The people 
knew his meaning, and killed all the men of Kory6? resident in 
the country. Only one Koryo man was left, who seized an 
opportunity to effect his escape and flee to his own country, 
when he told the whole story. The king of Koryo accord- 
ingly raised an army and encamped by the city of Chhyuk- 
chong-nyu. [One book says the city of Tokushtki.| At length 
they made music, with song and dance. Hereupon the King 
of Silla, hearing in the night the Koryo army singing and 
dancing on all sides, became aware that the enemy had occu- 
pied the whole land of Silla. So he sent a man to the King of 
Imna, saying :—‘‘ The King of Koryo has attacked our country. 
At this present time, like the fringes sewn on a Hag, the condi- 


1 Japan. 

* Kokuryo, the proper name of this country, resembles the onomatopoetic 
word for the crowing of a cock: English, cock-a-doodle-doo ; French, 
kokeriko ; Japanese, Bekkako. 

3 Which are always wobbling about. 


A.D. 464. 


XIV. 24. 


XIV, 25. 


352 ' NIHONGI. 


tion of the land is more precarious than that of a pile of eggs. 
The thread of life is short, and may not at all be reckoned. I 
humbly beg that the Japanese Authorities! will assist me with 
war generals.” 

Accordingly the King of Imna persuaded Ikaruga, Kashihade 
no Omi, Wonashi, Kibi no Omi, and Akameko, Naniha no 
Kishi to go to the assistance of Silla. Kashihade no Omi and 
the others halted before they reached the camp, and before the 
Koryo generals had fought with Kashihade no Omi and the 
others, they were all afraid. So Kashihade no Omi and his 
colleagues did their best to keep the troops in good heart, and 
urged them to get ready the means of attack. Then suddenly 
they advanced and took the offensive. For more than ten 
days they and the Koryo men kept watch on one another. 
When night came on they pierced a steep place, and made a 
hollow way, along which they passed all the baggage wagons 
and prepared an ambush. At dawn the Koryo men thought 
to themselves :—‘‘ Kashihade no Omi and the others are steal- 
ing away.” So they came in pursuit with their whole army. 


-Then the troops in ambush, both horse and foot, were let go, 


and taking them from both sides, put them to a great rout. It 
was from this that the enmity between the two countries sprang. 
[By the two countries are meant Silla and Koryé.] 

Kashihade no Omi and his colleagues spake to Silla, saying : 
—‘* Thou with the utmost weakness wert pitted against the 
utmost strength, and had it not been for the assistance of the 
Government” troops thou wouldst assuredly have been taken at 
a disadvantage and thy territory annexed. By this campaign 
be warned never in future to be disobedient to the Celestial 


Court.”$ 


! Intheoriginal H 本 府 ・ The “Shukai” editor alters this to Ef 府 or 
official authorities, for no better reason than that the latter term is the one 
used in Kimmei’s reign. 日 AX occurs frequently after this time, no doubt 
being employed retrospectively. Probably the actual word used by the King 


of Silla was Wa. 

2 i.e. Japanese. 

3 It is difficult to say how much truth there is in this Corean episode. The 
“Tongkam” lends no corroboration. On the contrary the only notices of 
Japan which it contains about this time relate to Japanese descents on the 
Silla Coast. One is recorded in 459, one in 463, and one in 476. No un- 
usual enmity between Silla and Koryo at this time is mentioned in the 


YURIAKU. 353 


oth year, Spring, 2nd month, rst day. Katabu,’ Ofushi Ap. 465. 
Kahachi no Atahe, and an Uneme were sent to sacrifice to the XIV. 26. 
Deity of Munagata.* Katabu and the Uneme, having arrived 
at the altar-place,? were about to perform the rites, when 
Katabu debauched the Uneme. When the Emperor heard 
this, he said :—‘‘ When we sacrifice to the Gods and invoke 
from them blessings, should we not be watchful over our con- 
duct ?”” So he sent Naniha no Hidaka no Kishi to put him to 
death. But Katabu straightway took to flight, and was not to 
be found. The Emperor again sent Toyoho, Yuge* no Muraji, 
who searched the districts of that province far and wide, and at 
length caught and slew him at Awi* no hara, in the district of 
Mishima. 

3rd month. The Emperor desired to chastise Silla in person, 
but a God warned him, saying :—‘‘ Go not.” For this reason 
the Emperor did not carry out his intention of going, but gave 
orders to Ki no Woyumi no Sukune, Soga no Karako no Sukune, 
Ohotomo no Katari "no Muraji, and Wokahi no Sukune, saying : 

ー“ Silla occupies the Western Land: age after age he has done 
us homage: he did not neglect visits of ceremony : his payment 
of tribute was duly discharged. But since We have come to rule XIV: 27. 
the Empire, he has betaken himself beyond Tsushima, and con- 
cealed his traces outside of Chamna. He prevents Koryo from 
sending tribute, he devours the walled cities of Pékché. Nay, 
more—his missions of ceremony to this court have been 
neglected and his tribute remains unpaid. With the savage 


“ Tongkam.” Nor does this narrative square very well with what is related 
below, xiv. 26, 27. I am inclined, nevertheless, to believe that it has a solid 
foundation of fact, only that the dates must be wrong. 

From “ having pierced” to “‘ great rout” is copied mutatis mutandis from 
a Chinese history of the Wei period, reign of Wu Ti, and Kashihade no 
Omi’s speech to the King of Silla is extracted from the same source. 

! This curious name means “ fragrance-giver.” 

2 In Yamato. 

3 The Kana rendering is Kamu-niha (divine courtyard), which is not 
exactly an altar, but a plot of ground set apart for the worship of the Gods. 
See above, p. 81, note 9. 

4 Bow-makers. 

Awi is indigo, the Polygonum tinctorium. 

¢ The Katari were rccitcrs attached to the Court. Unfortunately we know 

very little about them, or what the subjects of their recitations were. 


Aa 


XIV. 28. 


354 N1HONG1. 


heart of the wolf he flies away when satiated, and sticks fast 
when starving. I appoint you four ministers to be generals. 
Take a royal army and chastise him. Let the punishment of 
Heaven be reverently executed.” 

Hereupon Ki no Woyumi no Sukune laid a complaint before 
the Emperor through Ohotomo no Muruya no Ohomuraji, say- 
ing :—‘‘ Thy servant, although feeble and incompetent, will 
respectfully obey the Emperor's orders. But now thy servant’s 
wife has departed this life, and there is nobody to take care of 
thy servant. Do Thou, my Lord, I beseech Thee, represent 
this matter fully to the Emperor.’ Hereupon Ohotomo no 
Muruya no Ohomuraji represented it fully. When the . 
Emperor heard this complaint, he uttered a sigh of pity. He 
took an Uneme from the hither province of Kibi, Ohomi' by 
name, and giving her to Ki no Woyumino Sukune, attached her 
to his person to take care of him. Soat length he sent him off 
with a shove to his axle. 

Ki no Woyumi no Sukune and the rest accordingly entered 
Silla, butchering as they went the districts along their way. 
The King of Silla heard by night on all sides the drums of the 
Government army, and becoming aware that they had com- 
pletely conquered the land of Tok,” fled in confusion with several 
hundred cavalry. Thereby ensued a great defeat. Woyumi 
no Sukune pursued and slew the enemy's general in the midst 
of his army. The whole land of Tok was reduced to order, but 
there was a remainder which would not submit. Ki no Woyumi 
no Sukune again withdrew his troops, and having effected a 
junction with Ohotomo no Katari no Muraji and the others, they 
again, with a great display of forces, fought with the remaining 
band. This evening Ohotomo no Katari no Muraji and Ki no 
Okazaki no Kume no Muraji were both slain while fighting with 
all their might. Tsumaro, a follower of Katari no Muraji, of 
the same surname,° afterwards came amongst the army and 
asked for his master. He went along the ranks and sought for 
him, making inquiry, and saying :—‘‘ Where is my master, 
Lord Ohotomo?” Then some one informed him, saying :— 


1 Great sea. 


2 See above, p. 249, where it would seem that Tok was a part of Kara. 
3 Or title. 


YURIAKU。 355 


‘‘Thy masters' have, indeed, been slain by the enemy,” and 
pointed out to him the place where the dead bodies were. 
Tsumaro hearing this, leaped and exclaimed, saying :—‘‘ My 
master has fallen. What avails it that I alone should remain 
unhurt ?’’ Accordingly he too went against the enemy, and in 
the same hour perished. Soon after, the rest of the band retired 
of their own accord, and the Government army also followed 
their example, and fell back. The general-in-chief, Ki no 
Woyumi no Sukune, fell ill and died. 


Summer, 5th month. Kino Ohiha no Sukune, when he heard 


that his father was dead, forthwith proceeded to Silla, and 
taking from Wokahi no Sukune his command of horse, foot 
and ships, with the various lesser offices, exercised absolute 
authority. Hereupon Wokahi no Sukune had a profound 
resentment towards Ohiha no Sukune and made a false report 
to Karako no Sukune, saying :—‘‘ Ohiha no Sukune has told 
thy servant, saying:—‘ Ere long I will take the command of 
Karako no Sukune from him too.’ I pray thee be well on thy 
guard.” In consequence of this there was a coolness between 
Karako no Sukune and Ohiha no Sukune. Upon this the 
King of Pekche, hearing that there was a coolness between the 
commanders arising out of trifling causes, sent a man to Karako 
no Sukune and the others, saying: 一 "1 wish to view the 
frontier of the land. I pray you be so kind as to come and 
join me.”” Herewith Karako no Sukune and the rest went on 
with bridle-bits in a line until they came to a river, when 
Ohiha no Sukune let his horse drink from the river. Then 
Karako no Sukune shot at Ohiha no Sukune from behind, and 
hit the hinder part of his saddle frame. Ohiha no Sukune 
looked round startled, and shot Karako no Sukune down into 
the mid stream, so that he died. So the three Omi, having 
from before this time been rivals with one another, fell out by 
the way, and returned back without having reached the Palace 
of the King of Silla. 

Hereupon the Uneme, Ohomi, following the dead body of 
Woyumi no Sukune, arrived in Japan. She at length com- 
plained to Ohotomo no Muruya no Ohomuraji, saying :— 
“Thy handmaiden knows not where to bury him. I beseech 
thee let a good place be selected by divination.” The Oho- 

© Sie in original. 
Aa 2 


XIV. 29. 


XIV. 30 


356 NIHONGI. 


muraji accordingly reported to the Emperor, who gave com- 
mand to the Ohomuraji, saying :—‘‘ The Commander-in-chief, 
Ki no Woyumi no Sukune, tossing his head like a dragon, 
and glaring like a tiger, surveying with extensive view the eight 
cords,’ overwhelmed the rebellious, and dashed against the 
four seas.? So his body was worn out by ten thousand ri,’ and 
his life succumbed in the three Han. To show Our compassion, 
let there be appointed officials to conduct his funeral. Thou, my 


:Lord Ohotomo, art of the same province and a near neighbour 


of the Lords of Ki, sothat thy connection with him is of old stand- 
ing.” Hereupon the Ohomuraji, having received the Emperor’s 
commands, sent Wotori Hanishi* no Muraji to construct a tumu- 
lus at the village of Tamuwa, and bury him there. Upon this 
Ohomi, unable to contain herself for pleasure, sent to the Oho- 
muraji six Corean slaves named Muro, Te-maro, Oto-maro, 
Mi-kura, Wogura and Hari. They are the Yake-bito" Be of 
the village of Kashimada in hither Kibi. Wokahi no Sukune 
came specially in attendance on Ki no Woyumi no Sukune's 
corpse. He remained, however, himself in the Land of Tsuno’ 
and sent Yamato-ko no Muraji [it is not clear what was the 
surname of this Muraji®] with a present of an eight-hand mirror 
to Ohotomo no Ohomuraji to make a petition, saying :— 
‘“Thy servant cannot bear to serve the Celestial Court along 
with my Lord of Ki.’ Therefore I beg permission to remain 
and reside in the Land of Tsuno.” Upon this the. Ohomuraji 
laid the matter before the Emperor on his behalf, and he was 


1 The cight cords, or measuring tapes, i.e. the eight quarters of the 
universe. 

> The four seas are not put for Japan, but for the universe. All this. 
bombast is copied from a Chinese book. 

3 i.e. by distant campaigning. 

* The Hanishi were the clay-workers whose office it was to make the clay 
images which were set up round the tombs of the Emperors. His appoint- 
ment was therefore an appropriate one. But although the office and the 
title sometimes coincided, as in this case, they had often nothing to do with 
each other. A few pages back we had a Katari no Muraji (Chief of the 
Reciters) and a Kashihade no Omi (Lord Steward) in command of troops in 
Corea. 

> These names are Japanese. § Domestics. ‘ In Suwo. 

8 This is a stupid note which the “ Shukai” very properly rejects, In 
“Nihongi? language Yamatcsko no Muraji zs the surname. 

9 i.e. Ki no Ohiha no Sukune. ・ 


XIV. 32. 


A.D. 466. 


XIV. 33. 


358° NIHONGI. 


a dragon, with splendid high springing action, darting off like a 
wild goose.’ His strange form was of lofty mould; his remark- 
able aspect was of extreme distinction. Hiaktson approached 
and looked at him. In his heart he wished to possess him, so 
he whipped up the piebald horse which he rode and brought 
him alongside of the other, head by head and bit by bit. But 
the red horse shot ahead, spurning the earth, and, galloping on, 
speedily vanished in the distance. Hereupon the piebald horse 
lagged behind, and, slow of foot, could not overtake the other. 
But the rider of the courser, knowing Hiakiison’s wish, stopped ~ 
and exchanged horses with him, upon which they took leave of 
each other and separated. Hiakiison, greatly rejoiced at obtain- 
ing such a steed, hastened home and placed him in the stable, 
where he took off his saddle, foddered him, and went to sleep. 
The next morning the red courser had become changed into a 
horse of clay. Hiakiison, wondering at this in his heart, went 
back, and, making search at the Homuda misasagi, found the 
piebald horse standing among the clay horses. So he took it, 
and left in its stead the clay horse which he had received in 
exchange.’ 

roth year, Autumn, gth month, 4th day. Awo, Musa no 
Sukuri, and the others arrived in Tsukushi with two geese pre- 
sented by Wu. These geese were bitten by Minuma no Kimi’s 
dog and died. 

Another book says :—‘‘ These geese were bitten by a dog 
belonging to Nimaro, Tsukushi no Mine no Agata nushi, 
and died.” 

Hereupon Minuma no Kimi, unable to contain himself for 
fear and sorrow, presented to the Emperor ten large wild geese 
with bird-keepers, and begged that his offence might thus be 
compounded for. The Emperor granted his petition. 

Winter, roth month, 7th day. The bird-keepers presented 
by Minuma no Kimi were settled in two places, viz. the villages 
of Karu and Ihare. 


1 As usual, this purpureus pannus is copied from a Chinese author. 

- The clay horses here referred to were of the kind described at p. 181 as 
having been substituted for the living horses previously sacrificed at the 
tomb. Some of these have been preserved, and specimens may be seen in 
the Museum at Uyeno, Tokio, The illustration represents one of these. 


3 


YURIAKU. 359 


rrth year, Summer, 5th month, 1st day. It was reported 
from the district of Kurimoto in the province of Ohomi that 
white cormorants dwelt on the shore at Tanagami. Orders 
were therefore given to establish toneri' of Kahase. 

Autumn, 7th month. There was a refugee from Pékché 
who gave his name as Kwisin. It was also stated that Kwisin 
was a man of the Land of Wu. The Ihare no Kure’ no Koto- 
biki and the Sakate no Yakata-maro are his descendants. 

Winter, roth month. A bird of the Bird-department was 
bitten by a dog belonging to a man of Uda and died. The 
Emperor was angry, and, branding him on the face, made him 
one of the Bird-keepers’ Be. Hereupon some office coolies from 
the provinces of Shinano and Musashi, who were on night duty 
at the Palace, talked to one another, saying:—‘‘ Ah! In our 
country we pile up birds as high as a small tumulus and eat of 
them morning and evening, but still some are left. Now, for 
the sake of one bird, the Emperor has branded a man on the 
face. He is a very unjust and wicked master.” The Emperor, 
hearing this, ordered them to gather and make a heap (of birds), 
and as the office coolies were unable to complete it on the spot, 
he commanded that they should be enlisted in the Bird-keepers’ 
Be.“ “ 

12th year, Summer, 4th month, 4th day. Awo, Musa no 
Sukuri, and Haka-toko Hinokuma no Tamitsukahi went on a 
mission to Wu. 

Autumn, 10th month, roth day. The Emperor commanded 
the carpenter Mita of Tsuke [‘‘ Mita of Winabe,’”* says one 
book—probably erroneously} to commence the erection of a 
lofty edifice. Hereupon Mita ascended this high building, and 
ran about nimbly on all sides as if he were flying. An Uneme 
of Ise looked up to the top of this high edifice and marvelled 
at his nimble movements, so that she fell down on her face in 
the courtyard, and upset a dish of meat which she was serving 


* No doubt to take charge of the cormorants. Kahase, which means 
river-reach, may or may not be a proper name. 

3 Kure is the same as Wu, a part of China. Kotobiki means lute-player. 
It came to be a proper name. 

3 From which it would seem that the office coolies were of higher rank 
than the Bird-keepers. 

‘ Winabe is the name of a place in Settsu. Tsuke is in Yamato. 


A.D. 467. 


XIV. 34. 


A.D. 468. 


CIV. 35. 


A.D. 469. 


360 NIHONGI. 


to the Emperor. The Emperor forthwith suspected that Mita 
had debauched this Uneme, and conceiving to himself the 
thought of executing him, charged the Mononobe with this 
duty. At this time Hada no Sake’ no Kimi was in attendance. 
He wished by the voice of his lute to make the Emperor under- 
stand, so placing his lute crosswise, and playing upon it, he 
said :— 

Be there for five hundred years 

Prosperity 

To the maid of Ise 

Of Ise 

(Of the divine wind), 

And until it is spent 

Let me attend 

With faithful service 

On the Great Lord. 

Let my life, too, 

Be as long, 

Said the carpenter, 

The poor carpenter !* 


Hereupon the Emperor understood the voice of the lute, and 
pardoned the offence. 

13th year, Spring, 3rd month. Hadane no Mikoto, great- 
great-grandson of Saho-hiko,* secretly seduced the Uneme 
Yamanobe no Koshimako. When this came to the Emperor’s 
ears, he gave Hadane no Mikoto in charge to Mononobe no Me 
no Ohomuraji, and made him call him to account for it. 
Hadane no Mikoto purged his offence by the payment of eight 
horses and eight swords, and then made a song, saying :— 


For the sake of Koshimako, 
Of Yamanobe, 


_} Sake is 18 rice-beer. This person was, perhaps, a descendant of the 
Corean Prince Chhyu mentioned above, A.D. 353, and whose name is written 
with the same character. The word Hada, however, points to a Chinese 
ancestry. Hada is the Japanese traditional rendering of the character for 
T'sin, the Chinese dynasty of that name. 

3 Some commentators explain part of this poem differently. The metre is 
irregular. 

3 It is not clear why so remote a descendant of a Mikado should be called 
Mikoto. 


YURIAKU。 36: 


Some one boasts that 
The eight horses 
Are not even to be grudged. 


Me no Ohomuraji, hearing this, reported it to the Emperor, 
who made Hadane no Mikoto lay out his treasures on the 
ground at Tachibana moto ' of Ichinobe in Yega. He ultimately 
took the village of Nagano in Yega, and gave it to Mononobe 
no Me no Ohomuraji. 

Autumn, 8th month. There was a man of Miwikuma in the 
province of Harima called Ayashi no Womaro, who was strong 
of body and stout of heart, and did wanton outrage, committing 
robberies on the highways, and preventing traffic. He in- 
tercepted the boats of merchants and plundered them every 
one. He had also disobeyed the laws of the country by 
neglecting to pay his taxes. 

Hereupon the Emperor sent Ohoki, Kasuga no Wono no 
Omi, in command of one hundred soldiers who feared not 
death. They all together took torches, and having surrounded 
his house, set fire to it. Now from the midst of the flames 
there came forth furiously a white dog, which pursued Ohoki 
noOmi. Thisdog wasas bigasa horse. But the complexion of 
Ohoki no Omi's spirit did not change.? He drew his sword and 
slew it, whereupon it became changed into Ayashi no Womaro. 

Autumn, gth month. The carpenter, Mane, of the Wina 
Be, planed timber with an axe,* using a stone as ruler. All 
day long he planed, and never spoiled the edge by mistake. 
The Emperor visited the place, and, wondering, asked of him, 
saying :—‘‘ Dost thou never make a mistake and strike the 
stone ?”’ Mane answered and said :—‘‘ I never make a mis- 
take!” Then the Emperor called together the Uneme, and 
made them strip off their clothing and wrestle in open view 
with only their waistcloths on. Hereupon Mane ceased for a 
while, and looked up at them, and then went on with his planing. 
But unawares he made a slip of the hand, and spoilt the edge 


' Tachibana moto means “ orange-stem, or orange-bottom,” and possibly 
is to be taken here in this sense, and not as the name of a place. 

* Here is the magician (world-wide) who can change himself into a beast, 
but on being wounded or killed is obliged to assume his natural form. 

3 The plane was apparently unknown. 


XIV. 36. 


XIV. 37. 


XIV. 38. 


A.D. 470. 


362 NIHONGI. 


of his tool. The Emperor accordingly rebuked him, saying :— 
‘‘ Where does this fellow come from that, without respect to us, 
he gives such heedless answers with unchastened heart?” So 
he handed him over to the Mononobe to be executed on the 
moor. 

Now amongst his comrades there was a carpenter who 
lamented for Mane, and made a song, saying :— 


The much to be regretted 
Carpenter of Winabe— 
The ink-cord he applied,— 
When he is no more, 

Who will apply it ? 

Alas ! that ink-cord !' 


When the Emperor heard this song, his feelings changed to 
remorse, and he said with a sigh of regret :—‘‘ How many men 
I have destroyed!’’ So he mounted a messenger of mercy on 
a black horse of Kahi, and made him gallop to the place of 
execution to stop it and pardon him. The cords with which 
he was tied were unbound, and he, too, made a song, 
saying :— 


As the night? . 
Black was the horse of Kahi— 
Had they but saddled him, 
My life were lost— 

Ah! that horse of Kahi ! 


Instead of ‘‘My life were lost,’’ one book has, “He 
would not have arrived (in time).” 

14th year, Spring, rst month, 13th day. Awo, Musa no 

Sukuri, and the others, in company with envoys from the Land 


' The ink-cord is a contrivance for ruling lines on wood, used to this day 
by Japanese carpenters. A cord is passed through a pot of ink and then 
drawn taut, and let go so as to strike the wood. A chalked line is some- 
times used in the same way in this country. See illustration in “ Trans- 
actions of Japan Society,” Vol. II. p. 217. The metre of this poem is 
irregular, being a tanka with an additional line of seven syllables between 
the second and third. 

3 This is one of many explanations of the conventional epithet nubatama, 
applied to dark or black things. 


YURJAKU. 363 


of Wu, and bringing with them skilled workmen presented by 
Wu, viz. Aya weavers and Kure’ weavers, as well as the 
seamstresses Ane-hime and Oto-hime, anchored in the harbour 
of Suminoye. In this month the Shihatsu highway was carried 
through as a road for the guests from Wu. It was called the 
Kure-saka.’ 

3rd month. The Emperor commanded the Omi and Muraji 
to go to receive the envoys from Wu. The men of Wu were 
accordingly settled on the moor of Hinokuma, which was 
therefore called Kure-hara.* The seamstress Ane-hime was 
presented to the God of Oho-Miwa, and Oto-hime was 
appointed to the Be of Aya seamstresses. The Aya weavers, 
the Kure weavers and the seamstresses—these were the founders 
of the Asuka Seamstresses’ Be and of the Ise Seamstresses’ Be. 

Summer, 4th month, 1st day. The Emperor, -wishing to 
make a feast for the men of Wu, asked the ministers, one after 
another, saying :—‘‘ Who will be the best man to keep them 
company at table ?”’ The ministers all said :—‘‘ Ne no Omi will 
be the proper person.” The Emperor accordingly gave command 
to Ne no Omi, and appointed him to keep them company in 
eating. Ultimately the men of Wu were entertained at Taka- 
nukuhara in Iso no Kami.* Now a Toneri was sent secretly 
to observe the ornamentation. The Toneri reported to the 
Emperor, saying :—‘‘ The jewel head-dress worn by Ne no Omi 
is very noble, and extremely lovely.”” Moreover, everybody 
said, ‘‘ He also wore it before when he went to receive the men 
of Wu.” Hereupon the Emperor, wishing to see it himself, 
gave orders to the Omi and Muraji, and made them present 
themselves before the hall in the dress which they wore at the 
banquet. The Empress looked up to Heaven and, with sobs 
and tears, lamented bitterly. The Emperor inquired of her, 
saying :—‘‘ Why weepest thou?” The Empress, leaving the 


1 For Aya and Kure the Chinese characters are JM and 異 , i.e. Han 
and Wu, the Chinese dynasties so called. But in this connection the 
Japanese render these names by Aya and Kure. 

The “ Shukai” editor has a note here to the effect that Han is Chang-an 
and Loh-yang, formerly capitals of Han ; Wu is Chien-kang (Chien-yeh ?), 
the Wu capital, near the present Nanking. 

2 Wu acclivity. 3 The plain of Wu. It is in Yamato. 

* Yamato. < 


XIV. 39. 


XIV. 40. 


A.D. 471. 


364 NIHONGI. 


couch, answered him, saying :—‘‘ This, jewel head-dress was 
presented on behalf of thy handmaiden by her elder brother, 
Prince Oho-kusaka, when, in obedience to the orders of the 
Emperor Anaho, he offered her to Your Majesty." Therefore I 
conceived suspicion of Ne no Omi, and unawares shed tears 
and wept for grief.’ When the Emperor heard this he 
was astonished, and was very wroth. He pressed it sharply 
home to Ne no Omi, who replied, saying :—‘‘ I have deserved 
to die! I have deserved to die! Truly it is thy servant’s 
fault.” The Emperor commanded, saying :—‘“‘ From this time 
forward let Ne no Omi, his children, his descendants, and his 
eighty connections have no concern with the order of Ministers 
of State.” He was about to put Ne no Omi to death, but he 
ran away and hid himself. Arriving at Hine, he made a rice- 
castle, in which he stood on the defensive, but was ultimately 
slain by the Government forces. The Emperor ordered the 
officials to divide his descendants into two parts, one of which 
was constituted common people of the Oho-kusaka Be, and 
was allotted in fief to the Empress; the other part was given 
to the Chinu no Agata-nushi, and made sack-bearers. So 
having sought out a descendant of Hikaka, Naniha no Kishi,’ a 
title was granted to him, and he was made Oho-kusaka Be no 
Kishi. 

After matters had become quiet, Wone* no Omi [Wone no 
Omi was the son of Ne no Omi], when lying down at night, 
said to some one :—‘‘ The Emperor’s castle is not strong; my 
father’s castle is strong.”” These words came to the Emperor’s 
ears. He sent a manto see Ne no Omi’s house. It was really 
as had been said. Therefore he seized him and put him to 
death. Ne no Omi’s descendants were made Sakamoto no 
Omi. From this they had their beginning. 

15th year. The Hada House* was dispersed. The Omi 
and Muraji each enforced their services at pleasure, and would 
not allow the Hada no Miyakko to control them. Con- 
sequently Sake, Hada no Miyakko, made a great grievance of 


1 See above, p. 330. * See above, p. 331. * Wo means little. 

4 Hada. Several families of this name are mentioned in the “ Seishiroku.” 
They were believed to be descended from She Hwang-Ti, the celebrated 
Chinese Emperor of the T'sin dynasty, who reigned 8.C. 221 to 209. 


YURIAKU. , 365 


this, and took office with the Emperor. The Emperor loved 
and favoured him, and commanded that the Hada House 
should be assembled and given to Lord Sake of Hada. So 
this Lord, attended by excellent Be workmen of 180' kinds, 
presented as industrial taxes fine silks, which were piled up so 
as to fill the Court. Therefore he was granted a title, viz. 
Udzu-masa. [Some say Udzumori masa, the appearance of 
all being piled up so as to fill.”] 

16th year, Autumn, 7th month. The Emperor ordered those 
provinces and districts which were suitable for mulberry trees 
to plant mulberry trees. He again dispersed to other places 
the Hada House, and made them bring tribute of industrial 
taxes. 

Winter, roth month. The Emperor ordered the Aya Be to 
be brought together, and established their Tomo no Miyakko, 
granting him the title of Atahe. 

One book says :—‘‘ Granted the Aya no Omi the title of 
Atahe.”’ 

17th year, Spring, 3rd month, 2nd day. The Hanishi* no 
Muraji were made to present pure vessels suitable for serving 
the Emperor’s morning and evening meals. Hereupon Ake, 
the ancestor‘ of the Hanishi no Muraji, presented to the 
Emperor a Be of his private subjects of the village of Kusasa in 
the province of Settsu, of the villages of Uchi and Fushimi in 
the province of Yamashiro, of the village of Fuji-kata in the 
province of Ise, and also from Tamba, Tajima and Inaba, and 
named them the Nihe* no Hanishi Be. 

18th year, Autumn, 8th month, roth day. The Mononobe 
Ushiro no Sukune and the Mononobe Me no Muraji were sent 
to smite Ise no Asahi no Iratsuko. Asahi no Iratsuko, hearing 
of the approach of the Government troops, opposed them in 
battle at Awohaka® in Iga. Priding himself on his skill in 
archery, he addressed the Government army, saying 一" Who 


1 180 is, of course, a fancy number. 

? This is an attempt to connect this name with ¢swmoru, to be piled up. 

3 Potters. 

4+ Ancestor here cannot mean founder of the House. 

> Nihe means food ; these potters were for the supply of the Emperor's 
table utensils. 

6 Green tumulus. 


XIV. 41. 


A.D. 472. 


A.D. 473. 


XIV. 42, 


A.D. 474. 


366 NIHONGI. 


is a match for the hand of Asahi no Iratsuko? The arrow 


_which he lets fly will pierce two thicknesses of armour.” The 


Government troops were all afraid, and Ushiro no Sukune did 
not dare to advance to the combat. They awaited each other 
for two days and one night. Hereupon the Mononobe Me no 
Muraji armed himself with his sword, and making Oho-wono- 


| te,' of the Mononobe of Kiku in Tsukushi, take his shield and 


XIV. 43. 


A.D. 475. 


A.D. 476. 


call out in the midst of the army, advanced along with him. 
Asahi no Iratsuko saw them from afar off, and shot an arrow 
through Oho-wono-te’s shield and two-fold armour which at 
the same time entered the flesh of his body to the depth of 
an inch. Oho-wono-te screened with his shield the. Mononobe, 
Me no Muraji, and Me no Muraji caught Asahi no Iratsuko 
and slew him. Accordingly Ushiro no Sukune, beside himself 
with shame, for seven days did not make his report to the 
Emperor. But the Emperor inquired of his Ministers in 
attendance, saying :—‘‘ Why does not Ushiro no Sukune make 
his report?” Nowthere was a man named Sanuki no Ta- 
mushi Wake who came forward and addressed the Emperor, 
saying :—‘‘ Ushiro no Sukune is a coward. For the space of 
two days and one night he was unable to seize Asahi no 
Iratsuko. Then the Mononobe, Me no Muraji, taking with 
him Oho-wono-te, a Mononobe of Kiku in Tsukushi, caught 
and slew Asahi no Iratsuko.” When the Emperor heard 
this he was angry, and promptly taking away from Ushiro 
no Sukune his Be of Wina,? gave it to the Mononobe Me no 
Muraji. 

roth year, Spring, 3rd month, 13th day. By Imperial 
command, the Anaho Be was established.’ . 

2oth year,‘ Winter. The ‘“ King of Koryo raised a great 
army and utterly smote Pekche. There was but a small 
remnant left, which assembled and occupied Chhang-ha.* 
Their victuals became exhausted, and deep was hereupon the 


し Great-axe-hand. 

> The village of Wina-Be, in Ise, with its inhabitants. 

3 In memory of the Emperor Anaho. 

* The “ Tongkam” date is 475. We have now arrived at pretty exact 
chronology. 

, = 下 . The traditional Kana renders this Hesu-oto 一 pcrhaps an 
attempt to reproduce the native Corean name. 


YURIAKU. 367 


weeping and lamentation. Upon this the Koryo generals 
addressed their King, saying :—‘‘ There is something extra- 
ordinary in the temper of Pékché. Whenever thy servants 
observe them, they seem unaware of their own ruin. It 
is to be feared that they will again spread forth and revive. 
We pray that they may be at length got rid of.” The King 
said 一" No! I, the unworthy one, have heard that the Land 


XIV. 44. 


of Pékché is under the jurisdiction of the Country of Japan, © 


and that this connection is of old standing. It is also known 
to all the neighbouring countries that their King repairs to 


Japan and serves the Emperor.’”’ Ultimately it (the proposal 


to exterminate the Pékché people) was abandoned. 

The Pékché record says :—‘‘ King Kero, year Kinoto U 
(475), Winter. A large army from Koryé came and 
besieged the great castle for seven days and seven nights. 
The Royal castle surrendered, and at length they destroyed 
Wi-nyé. The King, Queen, and Princes all fell into the 
hands of the enemy.” 

21st year, Spring, 3rd month. The Emperor, hearing that 
Pekche had been conquered by Koryé, gave Kuma-nari to 
King Munchu, and so lent aid to his country. The men of 
that day all said :—‘‘ The Land of Pekche, though their race 
was destroyed, assembled and lamented at Chhang-ha. They 
with true hearts appealed to the Emperor, who restored their 
country.” 

King Munchu was King Kero's younger brother by the 
mother’s side. An ancient Japanese record says :—‘‘ The 
statement that Kumanari was given to King Mata’ is 
probably an error. Kumanari is a separate village of the 
district of Lower Takori* in Imna.” 


} 末 多 . The Coreans call him x 大 , 1.e. Mu-té. He was Munchu’s 
successor. The Traditional Kana has Arushi for 下 ,lower. The Corean for 
Lower is are. 

The syllable ko in this name is probably an error, as below (reign of 
Keidai), Upper Tari and Lower Tari are mentioned as districts. National 
vanity is a powerful stimulus to the mythopoeic faculty, and the above 
Narrative must be taken with a few grains of salt. But it is no doubt true 
in the main. The “ Tongkam,” which gives a short account of the war, 
says that Silla sent an army of 10,000 men to the assistance of Pékché. 
Under the year 475 it records the removal of the Pékché capital to Ung- 


XLV. 4s. 
A.D. 477. 


A.D. 478. 


A.D. 479. 
XIV. 47. 


368 NIHONGI. 


22nd year, Spring, 1st month. Prince Shiraga was made 
Heir Apparent. | 

Autumn, 7th month. A man of Tsutsukaha in the district 
of Yosa in the province of Tamba, the child of Urashima of 
Midzunoye, went fishing in a boat. At length he caught a 
large tortoise,’ which straightway became changed into a 
woman. Hereupon Urashima’s child fell in love with her, and 
made her his wife. They went down together into the sea and 
reached Horai San,’ where they saw the genii. The story is 
in another Book.* 

23rd year, Summer, 4th month. King Munkeun* of Pékché 


died. 


chin. Now Ung-chin or Ung-chhon (RB 津 or i if) was a town in 
Kyong-syang-do, near the present Keumhe, and the meaning is Bear-port 
or Bear-river, evidently, therefore, the same with the Kuma-nari of the 
text. Kuma is for koma, the Corean word for bear, and nari is a dialectical 
or ancient form of n&i (pronounced né), river. It occurs above in the name 
of the river which the King of Silla swears by at p. 231. Ung-chin or 
Kuma-nari was in the Imna territory, the capital of which was Keumhé, 
then controlled by Japan, and it is not at all improbable that it should be 
ceded to Pékché on this occasion. — 

The “ Tongkam” mentions a Japanese descent on the eastern coast of 
Silla in 476. They were driven off with a loss of 200 men. 

Or turtle. 

2 “ Mount HGrai is the P‘éng-Lai-Shan of the Chinese, one of the Three 
Isles of the Geni, which were believed to lie inthe Eastern Sea, opposite to 
the coast of China. This happy group was the paradise of the Genii, who 
there maintained a sempiternal vigour by quaffing the waters of the fountain 
of life which flowed for them in a perpetual stream. The pine, the plum, 
the peach-tree, and the sacred fungus grow for ever upon its rocky shores ; 
and the ancient crane builds its nest upon the giant limbs of its never- 
dying pine.” Catalogue of Japanese paintings in the British Museum, 
Anderson, p. 224. See also Dickins’ “ Taketori- Monogatari,” in the “ R.A.S. 
Transactions.” The “ Manydshiu,” an ancient collection of Japanese poems, 
contains a beautiful version of this legend, which has been rendered into 
English verse by Mr. B. H. Chamberlain, in his “ Classical Poetry of the 
Japanese,” and of which a prose version may be found in my grammar of 
the Japanese written language. The Chinese and Japanese legendary lore 
associated with Horai San is of boundless extent. 

The Interlinear Kana renders Horai San by Tokoyo no Kuni, or Eternal 
Land, which is quite inadequate. 

3 The “ Shukai”’ editor rejects this as an unauthorized addition. 

4 There is no Pékché king of this name. King Sam-Keun (= Jy), who 
died in this year (the month differs), 1s doubtless meant. The first 


- YURIAKUO. 369 


The Emperor summoned within the Palace Prince Mata 
(Mute), the second of Prince Konchi's five sons, who was young 
in years, but intelligent. He himself stroked the Prince's face 
and head, and made a gracious decree, appointing him to reign 
over that country. He also gave him weapons, and at the 
same time furnished him with 500 soldiers of the Land of 
Tsukushi to escort him to his country. He became King 
Tong-SYOng. 

This year, tribute was sent from Pekche in excess of the 
regular amount. 

Tsukushi no Achi no Omi and Umakahi no Omi, in com- 
mand of a naval force, attacked Koryo. 

Autumn, 7th month. The Emperor took to his sick-bed, 
and was ill at ease. By an Imperial decree he committed 
rewards and punishments, together with financial matters, great 
and small alike, to the charge of the Prince Imperial. 

8th month, 7th day. The Emperor’s disease became more 
and more grave. He took leave of all the functionaries. He 
pressed all their hands with sobs and lamentations, and died 
in the Great Hall, having left command to Ohotomo no 
Muruya no Ohomuraji and Yamato-Aya no Tsuka no Atahe, 
saying :—‘‘ At the present time, the world is one household: 
smoke and fire are 10,000 ri distant:? the people are well- 
ordered: the four barbarians are submissive. This is by the 
will of Heaven, which desires to bestow peace throughout 


character 3% came in somehow from the name of the preceding King 
(4% 州 ) Munchu. The following is from the “ Tongkam,” IV. 32, under 
the date A.D. 477. “Summer, 4th month. The King of Pékché appointed 
his eldest son Samkeun to be Heir Apparent. Héku of Pékché killed his 
Prince Munchu. The Heir Apparent Samkeun came to the throne. His 
age was thirteen. The military administration of the country was placed 
in entire charge of Hcku. Before this Héku exercised authority in an 
arbitrary way, and corrupted the laws, cherishing feelings of disloyalty to 
his Prince. The King (Munchu) was unable to control him. Hereupon 
the King went hunting and stayed abroad for the night, and Heku sent a 
robber who murdered him.” Héku was put to death in the following year. 

In 479 we have the following :—“ Winter, 11th month. King Samkeun 
of Pekche diced, and was succeeded by Muté, son of King Munchu’s younger 
brother Konchi. 

* East Castle, probably in allusion to the Eastern situation of Ungchin. 

* War is far off. 


B b 


XIV. 48. 


XIV. 49 


XIV. 50. 


370 NIHONGI. 


the land. Therefore with careful mind inciting myself, I have 


been every day watchful for that day, for the sake of the 
people. The Omi, the Muraji and the Tomo no Miyakkce 
daily attend the court: the Governors of provinces and of& 
districts in due season assemble in court. How shall they no ヒー 
with their whole hearts diligently observe the Imperial decrees **= 


In principle our relation is that of Prince and vassal, but in 
feeling it is also that of father and child. It was my hope that 
by the help of the wisdom of the Omi and Muraji the hearts 


of the people both in the capital and elsewhere might be- 


rejoiced, and I desired long to preserve peace throughout the 
Empire. But unexpectedly disease has come upon me. It 
has rooted itself deeper and deeper, and has greatly increased. 
This is the common lot of humanity, and is not worth wasting 
words over. 

But in the capital and in the country the clothing and caps 
have not yet attained to freshness and neatness: civilization 
and Government still remain short of perfection. When I 
begin to reflect on this, I am simply lost in chagrin. But 
it is now many years since I could be described as in the 
vigour of youth. My strength of body and of mind have 
together become worn out. What I now do is of course not 
for my own benefit, but solely from a desire to facilitate the 
nourishment of the people. Therefore is it that I do this. 
What one of the descendants of mankind is absent from my 
thought? For the sake of the Empire, private feelings 
should be severed. At the present time' Prince Hoshikaha 
cherishes treason in ‘his heart. His conduct is wanting in 
friendliness towards (his brethren).* It has been said by a 
man of old :—‘ There is no one who knows the minister so 
well as his Lord: there is no one who knows the child so well 
as his father.’ Even supposing that Hoshikaha should make 
up his mind to unite (with his brethren) in ruling the State, 
certain disgrace would come universally upon the Omi and 
Muraji, and a cruel poison overflow the nation. Now a bad 
descendant is to be dreaded for the people’s sake: a good 


1 See p. 337. 
2 “His brethren” is not in the original, but there is an allusion to the 


Shooking (Legge, Vol. II1.: Pt. II. p. 535), where the complete phrase is 
found. 


» 


| 


1 ih MI 


Y URIAKU. | 371 


descendant is sufficient to sustain the burden of the Great 
Task.’ Although this is a matter concerning Our House, in 
principle it does not admit of concealment. The Ohomuraji 
and the officials of the Home Department are widespread and 
pervade the whole country: the Prince Imperial, who is in the 
position of becoming my successor, is known to the world for 
his benevolence and filial piety. His conduct is such that he 
is a sufficient person to carry out Our ideas. If along with 
him ye administer the Empire, even although Our eyes are 
closed, what room is there for repining ? ”’? 
In ‘one book it is said :—‘‘ It is known to all the world 
that Prince Hoshikaha is of an evil disposition and of a 
violent heart. If unfortunately after Our death he should 
attempt to harm the Prince Imperial, ye and the officials 
of the Home Department are very numerous. Strive your 
utmost to render each other mutual aid, and let there be 
no contemptuousness.” 

At this time Oshiro, Kibi no Omi, General of the expedition 
against Silla, arrived at the province of Kibi, and passed by 
his house. Afterwards 500 Yemishi under his command, 
hearing of the Emperor’s death, spoke to one another, 
saying :—‘‘The Emperor who controls our country is dead. 
The opportunity should not be lost.” So assembling them- 
selves into a band, they invaded the neighbouring districts. 
Hereupon Oshiro came from his house, and meeting the 
Yemishi at Port Saba,’ fought with them, and shot at the 
Yemishi. But some skipped and others lay down, thereby 
succeeding in avoiding the arrows. Inthe end he was unable 
to shoot them. Therewith Oshiro twanged his empty bow by 
the sea-shore, and of the skippers and skulkers two companies 
were shot to death.* Two cases of arrows were all used up. 
So he called to boatmen and asked them for arrows. But 
they were afraid, and of their own accord retired. Then 


1 The sovereipnty. 

2 This speech is copied, with some unimportant changes, from a passage 
in a Chinese History of the Sui dynasty, where it is assigned to the Emperor 
Kaotsu, who died A.D. 604, 1.e. 125 years の /7/ と the death of Yiriaku. 

3 In Suwo. . 

4 Chinese legend mentions archers so skilful that they could shoot birds 
and beasts without any arrows whatever. 

B b 2 


XIV. 51. 


372 NIHONGI. 


Oshiro set up his bow, and taking it by the end, made a song; 
saying :— 7 


On the way he met them, 
The Boy of Oshiro! 

It is in Heaven only that 
Unheard of he will be, 
For on Earth at least 

He will be heard of. 


Having finished this song, he slew many men with his owrs 
hand and pursued them on as far as Port Uragake in the Land. 
XIV. 52. of Tamba, where they were all massacred. 
One book says :—‘“‘ He pursued them as far as Uragake, 
and then sent men who slew them all.”’ 


BOOK XV. 


THE EMPEROR SHIRAGA ‘| -TAKE-HIRO-KUNI-OSHI-WAKA-YAMATO- 
NEKO. 


(SEINEI? TENNO.) 


THE Emperor Shiraga-take-hiro-kuni-oshi-waka- Yamato-neko 
was the third child of the Emperor Ohohatsuse-waka-take. 
His mother’s name was Katsuraki no Kara-hime. The 
Emperor's hair was white * from his birth. When he grew up 
to manhood, he loved the people. The Emperor Ohohatsuse 
had a special admiration for him amongst all his children, and 
in the 22nd year of his reign appointed him Prince Imperial. 
The Emperor Ohohatsuse died in the 8th month of the 23rd 
year of his reign. Then Kibino Waka-hime secretly addressed 
the Imperial Prince, the younger son Hoshikaha, saying :— 
‘“‘If thou dost desire to ascend to the Imperial rank, do thou 
first of all take the office of the Treasury.” The eldest son, 
the Imperial Prince Ihaki, hearing this advice of the Lady his 
mother to her younger son, said :—‘‘ Although the Prince 
Imperial is my younger brother, why should he be betrayed ? 
This thing should not be done.’’ But Prince Hoshikaha 
would not give ear. He rashly followed the advice of the 
Lady his mother. Finally he took possession of the Treasury, 
and locked the outer door, therewith making provision against 


' Shiraga means white hair. The “ Kojiki” gives his name as Shiraga 
no oho-Yamato-neko. 

* Seinei, pure and tranquil. 

3 The same thing is related of the Chinese philosopher Laotze and other 
Chinese worthics. | 


XV. 2. 


・ 3- 


374 ー NrgoNGr。 


disaster. He exercised arbitrary authority, and squandered 
the official property. Hereupon Ohotomo no Muruya no Oho- 
muraji spake to Yamato no Aya no Tsuka no Atahe, saying :— 
“The time has now come when the dying injunctions of the 
Emperor Ohohatsuse are to be fulfilled. It is meet that we 
should comply with them and do service to the Prince= 
Imperial.” So they raised an armed force and besieged the= 
Treasury. They blockaded it from without, and setting fire= 
to it, roasted to death the Imperial Prince Hoshikaha. At 
this time Kibi no Waka-hime, the Imperial Prince Ihaki, Ani— 
kimi,’ his elder brother by a different father, and Ki no Okazak と ー 
no Kume? were roasted to death along with him. Then - 
Wone, the Agata-nushi of Mino in Kahachi, in trepidation 
and alarm, burst away from the fire and made his escape. He 
embraced the legs of Ayahiko, Kishi of Kusakabe, and through 
him begged his life of the Ohomuraji, Ohotomo no Muruya, 
saying :—‘‘ Thy slave Wone, the Agata-nushi, was the faithful 
servant of the Imperial Prince Hoshikaha, but yet he was not 
rebellious towards the Prince Imperial. He prays that a 
generous mercy be accorded him, and a human life spared. 
Accordingly Ayahiko represented this fully to Ohotomo, the 
Ohomuraji, on his behalf, and he was not entered in the rank 
of those who were executed. Wone thereupon made repre- 
sentation to the Ohomuraji through Ayahiko, saying :—‘‘ My 
Lord Ohotomo the Ohomuraji, owing to thy great mercy 
bestowed on me, my life, which was in imminent danger, has 
been continued and lengthened so that I can see the jight of 
day.” So he hastened to present to the Ohomuraji ten cho of 
rice-land at Ohowido in the village of Kume in Naniha. He 
also presented rice-land to Ayahiko as a return for the favour 
shown him. 

In this month, the Omi of the upper province of Kibi, 
hearing of the disturbances at the Court, wished to aid their 
uterine brother, the Imperial Prince Hoshikaha, and came 
floating over the sea with a fleet of forty war vessels. When 
they arrived they heard of the roasting to death, and went 
away again without landing. The Emperor straightway sent 


1 Or Ye-kimi. This name means elder Lord. 
2 Probably for Kume no Muraji. 


SEINEI. 375 


messengers to call the Omi' of Upper Kibi to an account, and 
to deprive them of the mountain Be of which they had 
control. 

Winter, roth month, 4th day. The Ohomuraji, Ohotomo 
no Muruya, attended by the Omi and Muraji, delivered to the 
Prince Imperial the Seal. 

Ist year, Spring, Ist month, 15th day. The Emperor, by 
command to the officials, prepared an arena at Mikakuri in 
Ihare, and there assumed the Imperial Dignity. He at length 
established his Palace, and honoured Katsuraki no Kara-hime 
with the title of Grand Consort.* The Ohomuraji, Ohotomo 
no Muruya, was made Ohomuraji, and the Oho-omi of Matori 
in Heguri was made Oho-omi, so that both were continued in 
their former positions. The Omi, Muraji, and. Tomo no 
Miyakko each took the rank belonging to their several offices. 

Winter, roth month, gth day. The Emperor Ohohatsuse 
was buried in the misasagi on the Takawashi plain in Tajihi. 
At this time the Hayato lamented night and day beside the 
misasagi, and refused the food which was offered them. Seven 
days passed, and then they died. The officials constructed a 
mound to the north of the tumulus, where they were buried 


A.D. 480 


with due ceremony. This was the year Kanoye Saru (57th) of XV. 4. 


the Cycle. 

2nd year, Spring, 2nd month. The Emperor, vexed that he 
had no children, sent the Ohomuraji, Ohotomo no Muruya, to 
the provinces, and established the Be of Shiraga no Toneri,’ 
the Be of Shiraga no Kashihade,' and the Be of Shiraga no 
Yugehi,’ in the hope of leaving a trace which might be seen of 
posterity. 

Winter, 11th month. For the purpose of the offerings of 
the feast of first-fruits, Wodate, of the Be of Kume of Iyo, 
ancestor of the Yamabe no Muraji and Governor of Harima, 
was sent thither. In the new muro of Hosome, Miyakko 


* No doubt the Yamamori Be or Mountain wardens mentioned in the 
reign of Ojin 

* Kara-hime, not having been Empress, could not be appointed Grand 
・ Empress like other Imperial relicts. 

+ Attendants. 4 Stewards. 

> Lit. quiver-bearers, or archers, a part of the Imperial Guard. The 
““ Kojiki” mentions only a Shiraga Be. 


A.D. 481. 


XV. 


A.D. 482. 


XV. 


5. 


6. 


370 NIHONGI. 


of the Oshinomi Be and Obito of the granary of Shijimi in the 
district of Akashi, he saw Ohoke and Woke, sons of the 
Imperial Prince Oshiha of Ichinobe. He took them together 
reverently to his bosom, recognized them as his lords, and 
attended to their nurture with extreme care. From his own 
private income he arranged for the construction of a palace of 
brushwood, in which he lodged them temporarily, and 
mounting a swift steed, hastened to inform the Emperor. 
The Emperor was astonished, and after exclaiming for a good 
while, he said with emotion :—‘‘ Admirable! Delightful! 
Heaven in its bountiful love has bestowed on us two children.” 
In this month he sent Wodate with a token of authority, and 
some of the Toneri in attendance on him, to Akashi to meet 
them (and escort them back). 

The story ' is given in the history of the Emperor Woke. 

3rd year, ist month, 1st day. Wodate and his companions. 
arrived in the province of Settsu, escorting Ohoke and Woke. 
Then Omi and Muraji were sent, with emblems of authority 
and a royal green-canopied carriage,’ to meet them and bring 
them into the Palace. 

Sumrner, 4th month, 7th day. Prince Ohoke was appointed 
Prince Imperial, and Prince Woke was made an Imperial 
Prince. 

Autumn, 7th month. Regina (princess) Ihitoyo primum 
coivit cum marito in Palatio Tsunuzashi. Dixit alicui 一" Nunc 
aliquantum cognovi viam feminarum. Quid habet mirum in se ? 
Non sum cupida unquam rursus coéundi cum viro.” [It is not 
clear that she had a husband at this time. | 

-gth month, 2nd day. The Omi and Muraji were sent on 
circuit to inspect the manners and customs. 

Winter, roth month, 4th day. An edict was made pro- 
hibiting dogs, horses, and playthings from being offered to the 
Emperor.“ 

rrth month, 18th day. The Omi and Muraji were feasted in 
the Great Court, and received presents of floss-silk. They 


* See below, XV. 8, also Ch. K., p. 328. 

* This is purely Chinese. Motowori says that no such vehicles were ever 
known in Japan. 

* These same words are found in a History of the Chinese Sui Dynasty, 
under the year 581 A.D. 


KENZO. 377 


were all allowed to take as much as they pleased themselves, 
and they went forth exerting their utmost strength. 

In this month, the various outlying provinces beyond the 
sea all sent envoys with tribute. 

4th year, Spring, rst month, 7th day. The envoys of the 
various outlying provinces beyond the sea were feasted in the 
Audience Hall, and received presents of various values. 

Summer, Intercalary 5th month. There was a national 
drinking festival, which lasted five days.’ 

Autumn, 8th month, 7th day. The Emperor personally 
held an inspection* of prisoners. On this day the Yemishi 
and Hayato together rendered homage. 

gth month, rst day. The Emperor was present in the Hall 
of Archery. He invited the functionaries and the envoys from 
beyond the sea to join in the shooting. Each received presents 
varving in value. 

5th year, rst month, 16th day. The Emperor died in the 
Palace. His years were many.* 

Winter, 11th month, 9th day. He was buried in the misasagi 
on the Sakato plain in Kahachi. 


THE EMPEROR WOKE. 
(KENZO* TENNO.) 


The Emperor Woke (otherwise called Kume no Wakako) 
was the grandchild of the Emperor Ohoye* no Izaho-wake and 
son of the Imperial Prince Ichinobe no Oshiha. His mother’s 
name was Hayehime. 


' The History of the Chinese Emperor Ming Ti (69 一 75 A.D.) has mention 
of a great drinking festival lasting five days. 

? Williams says that $f in this phrase means “to release.” No doubt 
the object was to release such as were deserving of pardon. 

* His age is reckoned variously by other authorities at thirty-nine and 
forty-one. 

* Illustrious ancestry. 

> His name is not given elsewhere with the prefix Ohoye, which means 
* great elder brother.” 


A.D. 483 


A.D. 484 


XV. 7. 


XV. 


378 NIHONGI. 


In the ‘Genealogy’ it is said:—‘‘ The Imperial Prince 
Oshiha of Ichinobe took to wife Hayehime, daughter of 
Ari no Omi, and at length had by her three sons and two 
daughters. The first was named Winatsu hime, the second 
Prince Ohoke, also called Shima no Wakako, also called 
Ohoshi no Mikoto, the third was named Prince Woke, also 
called Kume no Wakako, the fourth was named Princess 
Ihitoyo, also called Princess Oshinomibe, and the fifth 
Prince Tachibana. In one book Princess Ihitoyo is 
ranked above Prince Ohoke. Ari no Omi was the son of 
Hada no Sukune.” 

The Emperor, having lived for a long time on the borders, 
was thoroughly acquainted with the miseries of the people, and 
whenever he saw them oppressed, he felt as if his own four 
members were plunged in a ditch. He dispensed virtuous in- 
fluence, he bestowed blessings; the regulations of government 
were everywhere enforced ; charity was shown to the poor, and 
the husbandless were supported. The Empire rendered him 
cordial allegiance. 

In the 10th month of the 3rd year of the Emperor Anaho, 
the Emperor's father,' the Imperial Prince Ichinobe no Oshiha 
was slain, together with the Toneri, Saheki be no Nakachiko, 


. by the Emperor Ohohatsuse on the moor of Kava.* They were 


accordingly buried in the same grave. Thereupon the Emperor: 
and Prince Ohoke, hearing that their father had been shot to 
death, were afraid, and both escaped and hid themselves. The 
Toneri, Omi, Kusakabe no Muraji ‘Omi is the personal name of 
Kusakabe no Muraji], with his son Adahiko, secretly served the 
Emperor and Prince Woke, so that they avoided disaster by 
fleeing to the district of Yosa in the province of Tamba. Omi 
at length changed his name and called himself Tatoku, but 
being still afraid of being put to death, he fled from this place 
to a cave in Mount Shijimi in the province of Harima. There 
he strangled himself. The Emperor, being still ignorant 
whither Omi had gone, urged his elder brother, Prince Ohoke, 
to turn his steps towards the district of Akashi in the province 
of Harima. There they both changed their names to Tamba 


1 ie. Emperor Woke's father. 2 See above, p. 336. 
3 Woke is meant. 


K く ENZO. 379 


no Waraha,' and entered the service of the Obito of the Shijimi 
granaries. | 
The Obito of the Shijimi granaries was Hosome Oshi- 
nomi Be no Miyakko. 
Adahiko at this time did not leave them, but remained constant 
to his duty as their vassal. 

In Winter, the 11th month of the 2nd year of the reign of 
the Emperor Shiraga, the Governor of the province of Harima, 
Wodate Iyo no Kumebe, ancestor of the Yamabe no Muraji, 
went to the district of Akashi to make ‘arrangements in person 
for the offerings of the festival of first-fruits. 

One writing says :—‘‘ Went on a circuit to the kohori 
and agata * to collect the land tax.” 

It so happened that he arrived just when the Obito of the 
granaries of Shijimi was holding a house-warming for a new 
muro and was extending the day by adding to it the night. 
Hereupon the Emperor spake to his elder brother, Prince 
Ohoke, saying :—‘‘ Many years have passed since we fled 
hither to escape ruin. It belongs to this very evening to reveal 
our names and to disclose our high rank.” Prince Ohoke 
exclaimed with pity :—‘‘ To make such an announcement our- 
selves would be fatal. Which of us could keep safe his person 
and avoid danger?” The Emperor said :—‘‘ We, the grand- 
sons of the Emperor Izahowake, are a man’s drudges, and feed 
his horses and kine. What better can we do than make known 
our names and be slain?” At length he and Prince Ohoke fell 
into each other’s arms and wept, being unable to contain their 
emotion. Prince Ohoke said:—‘‘In that case who else but 
thou, my younger brother, is capable of making a heroic effort, 
and is therefore fit to make this disclosure?”” The Emperor 
refused firmly, saying :—‘‘ Thy servant has no ability. How 
can he make so bold as to display virtuous action?” Prince 
Ohoke said:—‘‘ There are here none to excel my younger 
brother in ability and wisdom.” And in this way they mutu- 
ally held back each in favour of the other for two or three 
times. It was ultimately arranged, with the Emperor’s con- 
sent, that he should make the announcement. Together they 
went to the outside of the muro and sat down in the lowest 


' The boys of Tamba. ? Districts. 


XV. 


XV. 


9. 


IO. 


380 INiHoNGr. 


place. The Obito of the granary ordered them to sit beside the 
cooking-place and hold lights to right and left. When the 
night had become profound, and the revel was at its height, 
and every one had danced in turn, the Obito of the granary 
addressed Wodate, saying :—‘‘ Thy servant observes that these 
light-holders honour others, and abase themselves; they put 
others before, and themselves behind. By their respectfulness 
they show their observance of just principles; by their retiring 
behaviour they illustrate courtesy. They are worthy of the 
name of gentlemen.”” Upon this Wodate played on the lute 
and gave orders to the light-holders, saying :—‘‘ Get up and 
dance.” Then the elderand younger brothers declined in each 
other’s favour for a good while and did not get up. Wodate 
urged them, saying:—‘‘ Wherefore all this delay? Get up 
quickly and dance.”’ Prince Ohoke got upanddanced. When 
he had done, the Emperor stood up in his turn, and having 
adjusted his dress and girdle, proposed a health for the Muro, 
saying :— 


The Dolichos roots’ of the new muro which he has upbuilt ; 

The pillars which he has upbuilt— 

These are? the calm of the august heart of the master of the hotse : 

The ridge-poles which he has raised aloft— 

These are the grove 5 of the august heart of the master of the house : 

The rafters which he has set— 

These are the perfect order of the august heart of the master of the house : 
The laths which he has placed— 

These are the fairness of the august heart of the master of the house : 





—_—_— 


’ The Dolichos roots present a difficulty. They are better known for 
yielding a starchy food like arrowroot than as material for house-building. 
The stems are mentioned below. Another objection is that their introduc- 
tion here spoils the symmetry of the composition, which though not exactly 
poetry, is something closely verging on it. I would prefer to omit the words 
‘* Katsura ne tsuki-tatsuru ” of the original, so that the first two lines would 
become only one, viz.— 


“ The pillars of the new muro which he has upbuilt.” 


* Le. represent. 


> Grove. The commentators say this means shigeki, thick, which in 
Japanese is a metaphor for cordial, hearty, kind. 


KENZO. 381 


The Dolichos cords which he has tied—' 
These are the endurance of the august life of the master of the house : 
The reed-leaves it is thatched with— 


These are the superabundance of the august wealth of the master of the XV. 


house : 


On all sides * (of it) there are fields of fresh culture : 
With the ten-span rice-ears, 

Of these fresh fields, 

In a shallow pan 

We have brewed sake. 

With gusto let us drink it, 

O my boys! 

Whenever we dance 

Uplifting the horns of a buck? 

Of these secluded hills 

(Weary to the foot) 

Sweet sake from Yega market-town 
Not buying with a price, 

To the clear ring of hand-palms 

Ye will revel,‘ 

Oh! my immortal ones ! * 


When he had ended proposing this health, he sang to the 
accompaniment of music, saying :— 
+ * + #6 
The willow that grows by the river— 


ーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーーー~- ーー 一 一 一 一 


‘i.e, tied the laths (of sedge) to the uprights of the walls, which were then 
plastered with a mixture of mud and straw. The firmness with which they 
were tied represents the endurance of the master’s life. 

3 In this passage, as in the well-known poem attributed to Susa no wo, I 
have ventured to render idzumo as equal to idzukumo, on all sides, although 
without native authority. - 

3 Animal dances, in which the performer represented a deer, wild boar, 
butterfly, bird, etc., were common in ancient Japan. The Shishi mai, or 
lion-dance, danced by two boys, one of whom wears a grotesque mask sup- 
posed to represent a lion, and the other supports the body, made of cotton 
stuff, may still be scen in the streets. 

‘ The word for “revel” is uchi-age, which means literally to strike up. 
But the uchi (strike) must also be taken with “hand-palms” in the sense 
of “clapping.” 

* A way of saying, “ May you live for ever!” In this passage the author 
had in mind a speech in Japanese, the original language of which, although 
mainly expressed by Chinese ideographs, can be conjectured with some 
degree of certainty. 

* The first line of this poem contains the single word Ina-mushiro, “ sleep- 


I) 


XV. 12. 


382 NIHONGI. 


When the water has gone, 
It raises up (its stem that was) bent down, 
And its roots perish not. 


Wodate addressed him, saying :—‘‘ Capital! Pray let us 
hear something more.” | 
The Emperor at length made a special dance, 

This is what was anciently called a Tatsutsu (stand out) 
dance. The manner of it was that it was danced while 
standing up and sitting down. 

and striking an attitude, said :— 


Of Yamato, 
Soso chihara 
Asachihara' 
The younger Prince am I. 


Hereupon Wodate thought this profoundly strange, and 
asked him to say more. The Emperor, striking an attitude, 


said :— 


The sacred cedar ? 

Of Furu in Isonokami—? 

Its stem is severed, 

Its branches are stripped off. 

Of him who in the Palace of Ichinobe 
Governed all under Heaven, 

The myriad Heavens, 

The myriad lands— 

Of Oshiha no Mikoto 

The august children are we.? 


ing-mat” (a rice straw mat), a conventional epithet or makura-kotoba of 
kaha, skin, perhaps because the Japanese used skins for sleeping on at one 
time. It has, properly speaking, nothing to do with kaha, river, but the un- 
expected conjunction is witty—from a Japanese point of view. The allusion 
to the position of the two Princes is plain. 

* Chihara, or as it may bc read Ashihara, means reed plain, a poetical term 
So so is interpreted as an onomatope representing the rustling 
of reeds. Asa is shallow, and asachthara is said to be a plain on which the 
reeds grow short. The speech (or poem) is a (no doubt with intention) 
mysteriously worded announcement of Woke’s rank as an Imperial Prince. 

2 The sugi or Cryptomeria Japonica. | 

3 In Yamato. * He never reigned. See above, p. 336. 

5 There is hardly any metre here. This passage is just on the border 


line between poetry and prose. 


for Japan. 


KENZO. 383 


Wodate was greatly astonished. He left his seat, and, vexed 
with himself,' made repeated obeisance to them. He under- 
took to provide for them, and brought his people to prostrate 
themselves reverently. Then he levied all the inhabitants of 
‘that district, and in a few days built a palace, in which the 
Princes were temporarily lodged. Going up to the capital, he 
asked that some one should be sent to meet the two Princes. 
The Emperor Shiraga was rejoiced to hear this, and exclaimed, 
saying :—‘‘ We have no children; we must make them our 
successors.” Along with the Oho-omi and the Ohomuraji, 
he settled on a plan within the forbidden precinct.? So 
Kumebe no Wodate, the Governor of Harima, was sent with 
emblems of authority, and accompanied by personal attendants 
of the Emperor, to go to meet them at Akashi. In Spring, 
the rst month of the third year of the Emperor Shiraga, the 
Emperor,* with Prince Ohoke, arrived at the province of Settsu, 
where Omi and Muraji were sent with emblems of authority 
and a Royal green-canopied carriage to meet them and bring 
them intothe Palace. In Summer, the 4th month, Prince Ohoke 
was appointed Prince Imperial, and the Emperor was raised to 
the rank of Imperial Prince. 

In Spring, the Ist month of the 5th year of his reign, the 
Emperor Shiraga died. In this month the Prince Imperial 
Ohoke and the Emperor ceded to each other the Dignity, and 
for a long time did not occupy it. Therefore the Emperor’s 
elder sister the Imperial Princess Awo of Ihi-toyo, held a Court 
and carried on the Government in the Palace of Tsunuzashi in 
Oshinomi, styling herself Oshinomi no Ihitoyo no Awo no 
Mikoto. A poet of that day made a song, saying : 一 

In Yamato 
What I long to see 
Is the Tsunuzashi Palace 


In this Takaki 5 
Of Oshinomni. 


Winter, 11th month. Thttoyo, Awono Mikoto died. She was 
buried in the misasagi on the Hill of Haniguchi in Katsuraki. 


' For the neglect shown to the Princes. 

* A Chinese term for the Palace. 3 Viz. Woke. 
The “ Kojiki” makes her his maternal aunt. 
Takaki ineans high castle, but is here the name of a place. 


XV. 13. 


XV. 14. 


384 NIHONGI. 


12th month. There was a great assembly of the officials, at 
which the Prince Imperial Ohoke took the Imperial Seal, and 
placing it on the seat occupied by the Emperor, did him 
repeated obeisance. He then took his place among the 
Ministers, and said :—‘‘ This rank of Emperor should be occu- 
pied by a man possessed of merit. The disclosure of our rank, 
and our being sent for by the late Emperor, is all a result of 
the policy of my younger brother, I resign the Empire in his 
favour.’”” The Emperor, on the other hand, resigned it on the 
grounds that as a younger brother he might not presume to 
assume the Dignity, and also because he was aware that the 
Emperor Shiraga had appointed his elder brother Prince 
Imperial with the previous purpose of transmitting it to him. 
For these two reasons he firmly declined, saying : 一 " When the 
sun and moon appear, is it not impossible that a candle should 
not give way before their radiance? When a seasonable rain 
falls, is it not superfluous trouble to go on watering from a 
pond?! The conduct which should be esteemed by him who 
is in the position of a younger brother is to serve his elder 
brother by devising methods of averting from him disaster, to 
illustrate virtue, and to unravel complications without putting 
himself forward. For if he puts himself forward, he will be 
wanting in the reverence which is due from a younger brother. 
Woke cannot bear to put himself forward.? It is dn immutable 
law that the elder brother should be affectionate and the 
younger brother reverent. So I have heard from our elders. 
How can I of myself alone make light of it?’ The Prince 
Imperial Ohoke said :—‘‘ The Emperor Shiraga, by reason of 
my being the elder brother, at first assigned to me all the 
affairs of the Empire. But I am ashamed to accept it. Now 
the great Prince’s conduct is established in beneficial retire- 
ment,’ so that those who hear him utter sighs of admiration. 


1 From “ When” to “pond” is taken from a Chinese book. 

3 From “The conduct” to “forward” is imitated from a passage in the 
Liki.” 

3 He probably makes allusion to the Yih-king, Diagram xxxii. Sect. 6, 
which is thus translated by Legge: “The sixth line, undivided, shows its 
subject retiring in a noble way. It will be advantaycous in every respect.” 
This means, perhaps, that his modest behaviour proves that his reign will be 
beneficial to the people. 


_KENZO. 335 


He has displayed the qualities of an Imperial scion, so that all 
who see him let fall tears. The pitiable gentry will rejoice to 
bear the gladness of sustaining the Heavens: the wretched 
black-haired people will be delighted to enjoy the happiness of 
treading the earth. Therewith the four corners of the earth 
will be made solid, so as to flourish perpetually to ten thousand 
ages. His meritorious work will approach that of creation; 
his honest policy will illuminate the age. How pre-eminent ! 
How recondite! Words fail me to describe. How shall 
I, albeit his elder, put myself forward before him? If, having 
no merit, I should accept the throne, self-reproach would 
surely be the result. I have heard that the office of Emperor 
ought not to remain long vacant, and that the will of Heaven 
should not be evaded out of humility. Let the Great Prince 
make the Temples of the Earth and of Grain his thought, and 
let him make the people his heart.’’ As he uttered these 
words, his earnest emotion led him to shed tears. Upon this 
the Emperor saw that if he persisted in his refusal to come 
forward, he would be’ acting contrary to his elder brother's 
wishes, and gave hisconsent. But he would not take his place 
on the Imperial throne. The world was rejoiced to see how 
well they sincerely yielded in each other's favour, and said :— 
“Excellent! With such good feeling between elder and 
younger brother, the Empire will tend to virtue: with such 
love between relations, the people will stimulate benevolence.” 

Ist year, Spring, Ist month, rst day. The Oho-omi and the 
Ohomuraji made a representation to the Emperor, saying :— 
**The Prince Imperial Ohoke, out of the abundance of his 
wisdom, has delivered over the Empire. Your Majesty, in his 
rightful governance, ought to accept the vast inheritance, and 
thus becoming the Lord of the Temple of Heaven, to continue 
the infinite line of his ancestors, so as, above, to correspond to 
the mind of Heaven, and, below, to satisfy the hopes of the 
people. To refuse to enter upon the Dignity would be to cause 
the destruction of the hopes of all the Gold and Silver? frontier 
lands, and of all the functionaries both farand near. It belongs 


' The “ Nihongi” introduces a 4v (not) here. The “ Kiujiki” reading 
seems preferable, and I have followed it in the translation. 
2 Corea ts called the gold and silver country at Ds 221. 


XV. 15 


A.D. 485. 


XV. 


16. 


NV. 


17. 


386 NIHONGI. 


to you by the will of Heaven, and has been ceded to you by 
the Prince Imperial. Your wisdom is abundant, and your good 
fortune conspicuous. While young you were diligent, humble, 
respectful, affectionate and docile. May it please you to 
comply with the command of your elder brother, and take 
over the conduct of the great undertaking.” The Emperor 
made an order, saying :—‘‘ Beit so.”’ Accordingly he summoned 
the Ministers of State and the functionaries to the Yatsuri 
Palace in Hither Asuka, and there assumed the Imperial 
Dignity, and the functionaries entered upon office, to the great 
delight of all. 

One book says the Emperor Woke had two palaces, one 
at Wono, the other at Ikeno. Another book says that he 
made his palace at Mikakuri. 

In this month, Princess Wono of Naniha was appointed 
Empress, and a general amnesty was made. 

Princess Wono of Naniha was the daughter of Prince 
Wakugo of Oka, grandson of Prince Ihaki, who was the 
great-grandson of the Emperor Wo-asatsuma-wakugo no 
Sukune. 

2nd month, 5th day. The Emperor spoke, saying :—‘‘ The 
late Prince, having met with much misfortune, lost his life on 
a desert moor. We were then a child, and fled away and 
concealed Ourselves. Then, by a piece of undeserved good 
fortune, We were sought out and sent for, and were raised up 
to continue the Great Work. We have searched for his 
honoured bones far and wide, but there is no one who can tell 
where they are.” Having finished speaking, the Emperor and 
the Prince Imperial Ohoke burst into tears of passionate 
emotion, which they could not control. 

In this month the Emperor summoned together the old 
people, and in person made inquiry of them one after another. 
Now there was one old woman who came forward and said :— 
‘¢Okime knows where the honoured bones were buried, and 
begs permission to point out the place to the Emperor.” 

Okime was the old woman’s name. It is stated below 
that the younger sister of Yamato-bukuro no Sukune, 
ancestor of the Kimi of Mount Sasaki in the province of 
Ohomi, was called Okime. 

Thereupon the Emperor and the Prince Imperial Ohoke, 


KENZO. : 387 


taking with them the old woman, made a progress to the moor 
of Kaya in Kutawata in the province of Ohomi, where they dug 


them up, and found that it was really as the old woman had . 


said. Looking down into the grave, they made lament, and 
their words showed deep and passionate feeling. From 
antiquity until now never was there anything so cruel. The 
body of Nakachiko' lay across the honoured bones, and were 
mixed with them so that it was impossible to distinguish them 
from one another. Then there appeared the nurse of the 
Imperial Prince Ihazaka, who made representation to the 
Emperor, saying :—‘“‘ The upper teeth of Nakachiko had fallen 
out, so that by this they can be distinguished.” But although 
they were able, in accordance with the nurse’s words, to dis- 
tinguish the skulls, they never succeeded in separating the 
bones of the four members. Accordingly a pair of misasagi 
were erected on the moor of Kaya resembling each other, so 
that they seemed but one. The funeral rites also were alike. 
The Emperor ordered the old woman, Okime, to live in the 
neighbourhood of the palace, where he treated her with respect 
and showed her kindness, not allowing her to be in want. 

In this month he made an order, saying :—‘‘ Old woman! 
thou art desolate and infirm, and walking is not convenient for 
thee. Let there be a rope stretched across to support thee 
when thou goest out and comest in. And let there be a bell 
attached to the end of the rope, so that there may be no need 
for any one to announce thee. When thou comest, rjng this 
bell, and we shall know that thou art coming.” Herewith the 
old woman, in obedience to the Imperial order, rang the bell 
before she came forward. The Emperor, hearing from afar the 
sound of the bell, made a song, saying :— 


Past Wosone, 


In Asajihara, 


The far-extending ‘ber rt 


There the bell tinkles ! 
Okime must be coming !* 


' See above, NIV. 5. 

* The point of this poem is not to be expressed in English. It rests on 
the similarity of the first syllable of nute, bell, with nu, a moor, which must 
be read twice in different senses. The first half of the poem takes nu in the 
latter sense. With ihe latter half it is only the first syllable of aude. 

Cc 2 








XV. 18. 


XV. 


19. 


388 NIHONGI. 


3rd month, rst day of the Serpent’ (the 2nd). -The Emperor 
went to the Park, and there held revel by the winding streams. 

Summer, 4th month, 11th day. The Emperor made an 
order, saying :—‘‘ The means by which a sovereign encourages 
the people is no other than the granting of office: that by 
which a country is exalted is naught else but the granting of 
rewards for merit. Now the former Governor of Harima, 
Kumebe no Wodate [his other name was Ihadate], sought Us 
out, came to meet Us, and raised Us up. His merit its 
manifold. Let him not hesitate to express his wishes.” 
Wodate thanked the Emperor, saying :—‘‘ The mountain 
office * has always been my desire.”’ He was appointed to the 
mountain office, and a new title was granted him, viz. the 
House of the Yamabe no Muraji.* Kibi no Omi was associated 
with him, and the Yamamori Be were made their serfs. The 
Emperor praised his good qualities, made conspicuous his 
deserts, showed gratitude for his services, requited his kindness, 
and treated him with the utmost affection. His prosperity was 
unequalled. 

5th month. Karabukuro no Sukune, Kimi of Mount Sasaki, 
who was implicated in the assassination of the Imperial Prince 
Oshiha, when about to be executed, bowed down his head to 
the ground, and his words expressed extreme sorrow. The 
Emperor could not bear to put him to death, so he added 
him to the misasagi guardians, making him at the same time 
mountain-warden,* and erasing his name from the census 
registers. He was then handed over to the jurisdiction of the 
Yamabe no Muraji.° 


1 This unusual way of designating the day of the month suggests that a 
different document is here quoted from. , 

2 i.¢c, Warden of the Mountains, or, as we should say, ‘** Woods and 
Forests.” It included the charge of game. 

3 Muraji of the Mountain Be. * Game-keeper 

* The erasure of his name from the register was on account of his being 
attached to the service of the misasagi ; the mountain wardenship placed 
him under the jurisdiction of the Yamabe no Muraji. 

May not these guardians of the Imperial tombs have becn among the 
ancestors of the Eta or Hinin, a pariah caste (abolished by the revolution of 
1868), who lived in villages by themselves, and did not intermarry with 
or have any social intercourse with other Japanese? They followed 
the occupations of leather-dressers, shoemakers, buriers of dead animals, 


KENzZO. 389 

But Yamato-bukuro no Sukune, by reason of the good ser- 
vices of his younger sister, Okime, was granted his original 
title, namely, the House of the Kimi of Mount Sasaki. 

6th month. The Emperor visited the Hall of Ayoidance 
of the heat, and had music there. The Ministers were as- 
sembled, and a banquet was prepared for them. 

This year was the year Kinoto Ushi (2nd) of the Cycle. 

2nd year, Spring, 3rd month, rst day of the Serpent (2nd). 
The Emperor went to the Park, where he held revel by the 
winding streams. At this time he assembled in great numbers 
the Ministers, the High Officials, the Omi, the Muraji, the 
Kuni no Miyakko, and the Tomo no Miyakko, and made revel. 
The Ministers uttered reiterated cries of ‘‘Long live the 
Emperor.” ' 

Autumn, 8th month, rst day. The Emperor addressed the 
Prince Imperial Ohoke, saying:—‘‘ Our father the late 
Prince was, for no crime, slain with an arrow shot by the 
Emperor Oho-hatsuse, and his bones cast away on a moor. 
Even until now, I have been unable to get hold of him, and 
my bosom is filled with indignation. I lie down to weep, and 
as I walk abroad I cry aloud. It is my desire to wash away 
the disgrace cast on us by our enemy. Now, I have heard 
that no one should live under the same Heaven as his father’s 
enemy, that no one should lay aside arms against the enemy 
of his brother, that no one should dwell in the same country 
with the enemy of his comrade. Even the son of a common 
man, rather than serve with the enemy of his parents, sleeps 
on a coarse mat, and making a pillow of his buckler, refuses 
office. He will not dwell in the same country as his enemy, but 
whenever he meets him, in market or in Court, will not lay 
aside his weapon until he has encountered him in combat. 


XV. 20. 


A.D. 486. 


Much more I who, two years ago, was raised to the rank of Xv. 21. 


Son of Heaven! It is my desire to demolish his misasagi, 


executioners, and watchmen of cemeteries. The name Hinin (noteman) 
accords well with the circumstance mentioned here of their names being 
erased from the census registers. They were supposed to belong to the 
service of the dead, and no longer to be reckoned with the living. 

Most of the misasagi had from one to five guardians’ houses allotted to 
them. 

1 Ban-zai or Man-zai, lit. 10,000 years. This term is still in use. 


XV. 22. 


390 NIHONGI. 


to crush his bones, and fling them broadcast. Would it not 
be a filial act to take revenge in this way?” The Prince 
Imperial Ohoke could hardly answer for sighing and sobbing. 
He remonstrated with the Emperor, saying :—‘“‘It is not well 
to do so. The Empcror Oho-hatsuse presided over the 
Empire as the rightful director of the myriad machinery of 
Government. Court and country looked up to him with joy. 
He was an Emperor, whereas the late Prince our father, 
although an Emperor’s son, met with obstacles in his career, 
and never rose to the Imperial Dignity. Looking on the 
matter in this light, there is the difference of exalted and base. 
And if thou hadst the heart to demolish the misasagi, who 
would recognize as Lord and do service to the Soul of Heaven ? 
This is one reason why the tomb should not be destroyed. 
Moreover, had it not been for the warm affection and special 
favour bestowed on the Emperor and Ohoke by the Emperor 
Shiraga, wouldst thou ever have attained to the precious Dignity? 
But the Emperor Oho-hatsuse was the father of the Emperor 
Shiraga. Ohoke has heard that it has been said by all the 
ancient sages, ‘Without words there can be no response; 
without virtue there is no requital.’' If there is cause for 
gratitude, and no return is made, this is profoundly prejudicial 
to good morals. Your Majesty feasts the Country, and his 
virtuous conduct is felt far and wide over the Empire. But 
if he pulls down the misasagi, and shows himself in an oppo- 
site light to Court and Country, Ohoke fears that it will become 
impossible to govern the land and to bring up the people as 
his children. This is a second reason why it should not be 
destroyed.” The Emperor said, “It is well,’’ and counter- 
manded the work.’ 


し Virtue is in Chinese active, not merely the negation of vice. 

* The “ Kojiki” tells a somewhat different story. J ze Ch. K., p. 336. This 
misasagi (which I have visited) is at the present day a round single mound, 
encircled by a moat, but there are sufficient remains of the second mound 
and of the original moat to show that it was once a double-topped misasagi 
of the ordinary type. See above, p. 136. A large quantity of earth must 
have been removed in order thus to deprive this tomb of its distinctive 
character as an Imperial tumulus, and to give it the appearance of the tomb 
of a mere subject. It appears as if both the ‘ Nihongi” and “ Kojiki” 
regarded the demolition of a misasagi as an impious action, and tried to 
minimize it. 


KENZO. 391 


oth month. Okime, being decrepit from old age, asked 
leave to return to her home, saying:—‘* My vigour has 
decayed. I am old, infirm, and emaciated. Even with the 
help of the rope I am unable to walk. I pray thee let me 
return to my native place, so that there I may spend my last 
days.” When the Emperor heard this he was moved with 
pity. He gave her a present of a thousand pieces, and 
grieving in anticipation at the divergence of their paths, he 
repeatedly lamented that they could no longer meet. So he 
gave her a song, saying :— 


Oh! Okime! 

Okime of Afumi ! 

From to-morrow, 

Hidden by the deep mountains, 
Thou wilt no more be seen ! 


Winter, roth month, 6th day. The Emperor entertained 
his Ministers. At this time the Empire was at peace; the 
people were not subjected to forced labour, the crops reached 
maturity, and the peasantry were prosperous. A measure of 
rice was sold for one piece of silver,* and horses and kine 
covered the moors. | 

3rd year, Spring, 2nd month, rst day. Kotoshiro Ahe no 
Omi, acting by Imperial command, went on a mission to Imna. 
Hereupon the Moon-God, by the mouth of a certain man, 
addressed him, saying :—‘‘ My ancestor Taka-mimusubi had 
the merit in conjunction (with other Deities) of creating 
Heaven and Earth. Let him be worshipped by dedicating to 
him people and land. I am the Moon-God, and I shall be 
pleased if an offering is made according to his desire.”” Koto- 
shiro accordingly returned to the capital, and reported these 


1 Lit., The Mulberry and Euphorbia trees. There is an allusion to a 
verse in the *‘ Chinese Book of Odes ” (Legge, Vol. IV. p. 337) :— 


“ Even the mulberry trees and the tsze (of one’s home) 
Must be regarded with reverence.” 


2 This is the first mention of coin in the “ Nihongi.” It is impossible to 
say what the measure of rice was, or what the value of the coin. Indeed, 
I take the whole passage to be a flight of the author's fancy, stimulated by 
his recollections of Chinese literature. It contains several phrases borrowed 
from Chinese works. See Index—Currency. 


A.D. 487: 


XV. 23. 


XV. 24. 


392 IN IHONGTI。 


things fully to the Emperor. The Utaarasu rice-felds were 
dedicated to the God, and Oshimi no Sukune, the ancestor of 
the Agatanushi of Yuki, was appointed to attend upon his 
shrine. - 

3rd month, rst day of the Serpent (8th). The Emperor 
went to the Park, where he held revel by the winding 
streams. | 

Summer, 4th month, 5th day. The Sun-Goddess, by the 
mouth of a certain man, addressed Kotoshiro, Ahe no Omi; 
saying :—‘‘ Let the Ihare rice-fields be dedicated to my 
ancestor Taka-mimusubi.”’ Kotoshiro accordingly reported 
the matter to the Emperor, and in compliance with the 
Goddess’s request, fourteen cho' of rice-land were dedicated to 
him. The Atahe of Shimo no agata in Tsushima was ap- 
pointed to attend upon his shrine. 

13th day. The Saki-kusa Be?’ was established. 

25th day. The Emperor died in the palace of Yatsuri. 

In this year, Ki no Ohiha no Sukune, bestriding and 
making a base of Imna, held communication with Koryo. In 
order to rule the three Han on the west, he established a 
government, and styled himself a Deity. By means of a plan 
laid by Cha-ro-na-kwi and Tha-kap-syo of Imna he slew 
Mak-ni-ke, the heir to the throne of Pekché, at Irin.* [This is 
a place in Kory6.] He built the castle of Té-san,‘ and then 
stood on the defensive as regards the Eastern province, cutting 
off the harbour by which supplies were transported, and caus- 
ing the army to suffer from famine. The King of Pekché was 
greatly enraged, and despatched General Ko-ni-ke and an 
officer of the military store department, named Mak-ko-ke, in 
command of troops to Té-san, to lay siege to it. Upon this, 
Ohiha no Sukune moved forward his army, and attacked them 


' See below, XXV. 18. 

2 Saki-kusa is literally the herb of happiness. It is also called man-nen- 
gusa, or the “ herb of 10,000 years.” it was said to grow in the Court of the 
Temple to the sovereign’s ancestors. The “Seishiroku” says 一 "In the 
rcign of the Emperor Kenzo, the officials were summoned to a banquet. 
At this time, a herb of three stems was growing in the courtyard of the 
palace. One of these was plucked up and presented to the Emperor, who 
thereupon conferred on the donor the title of Saki Be no MIivakko.? 

3 irin is called in Ojin’s reign, year 16, a place in Imna. 

4 The Kana rendering is Shitoromo or Shitoromure. 


.NINkEN。 393 


with continually growing valour. All that opposed him were 
put to the rout. But he was but one against a hundred. 
Suddenly his weapons ran short, and his power became ex- 
hausted. He saw that he could not bring matters to a con- 
clusion, and returned from Imna. Consequently the Land of 
Pekche slew Cha-ro-na-kwi, Tha-kap- “yo and their people 一 
more than three hundred men. 


THE EMPEROR OHOKE.* 
(NINKEN* TENNO,) 


The Emperor Ohoke’s personal name was Ohoshi.* 
Otherwise Ohosu. This is the only instance of an 
Emperor’s personal name* or designation being stated. 
It is taken from an old manuscript. 

His designation was Shima no Iratsuko.* He was the elder 
brother by the same mother of the Emperor Woke. In his 
childhood he was intelligent, of quick parts and great attain- 
ments. When he grew to man’s estate, he was kind, indulgent 
and gentle. 

At the death of the Emperor Anaho, he took refuge in the 


1 The “Tongkam ” does not mention this affair, but there is no reason to 
doubt that the “ Nihongi” narrative is substantially true. 

The “ Kojiki” practically ends here. Nominally, it is carried down to 
the death of Suiko in A.D. 628, but all after this is mere genealogy. 

* Also read Oke. Ohoke is the “ Kojiki” reading. 

* Benevolent-talented. 

‘ Big-leg or big-foot. The name is written above, XV. 7, with characters 
which mean big-stone. 

* Or taboo name. In China the use of the personal name is not thought 
respectful except by a chief or parent. Instead of it the designation (“$) 
is used. The latter was assumed at the age of fifteen (or twenty), when the 
ceremony of capping took place. In writing the personal names of the 
Emperors of the reigning dynasty, the Chinese are careful to alter one or 
two strokes of the character. 

§ Shima no Wakako, above, XV. 7. 


XV. 25. 


A.D. 488. 


. 26. 


394 NIHONGI. 


district of Yosa in the province of Tamba. In the first year of 
the reign of the Emperor Shiraga, Winter, 11th month, Wodate, 
Yamabe no Muraji, Governor of Harima, went to the Capital 
and requested permission to goto fetch him. The Emperor 
Shiraga accordingly caused Wodate, provided with symbols of 
authority, and accompanied by his own personal attendants, to 
proceed to Akashi, and respectfully to go to meet him. UIti- 
mately, in the third year of his reign, Summer, the 4th month, 
the Emperor Ohoke was appointed Prince Imperial.’ In his 
fifth year, the Emperor Shiraga died, and the Emperor abdi- 
cated the Empire in favour of the Emperor Woke, becoming 
Prince Imperial as before. In the third year of his reign, 
Summer, the 4th month, the Emperor Woke died. 

Ist year, Spring, ist month, 5th day. The Prince Imperial 
assumed the Imperial rank in the Palace of Hirotaka in Isono- 
kami. 

One book says:—‘‘ There were two palaces of the 
Emperor Ohoke, the first at Kahamura,* the second at 
Takano in Shijimi. The pillars of the Hall remain un- 
decayed until this day.” 

2nd month, 2nd day. His former consort, the Imperial 
Princess Kasuga no Oho-iratsume,* was appointed Empress. 

The Princess Kasuga no Oho-iratsume was the daughter 
of the Emperor Oho-hatsuse by Woguna Kimi, daughter 
of Fukame, Wani no Omi. 

She at length bore to him one son and six daughters. The 
first was called the Imperial Princess Takahashi no Oho- 
iratsume ; the second was called the Imperial Princess Asat- 
suma: the third was called the Imperial Princess Tashiraga ; 
the fourth was called thegl!mperial Princess Kusuhi; the fifth 
was called the Imperial Princess Tachibana; the sixth was 
called the Emperor Wo-hatsuse no Waka-sazaki. When he 
came to possess the Empire, he made his capital at Namiki in 
Hatsuse. The seventh was called the Imperial Princess 
Mawaka.’ 


1 This is a curious way of putting it, but the original is so. 

2 This is the temporary palace built by Wodate. See above, XV. 5. 
3 See above, XIV. 7, for an accouni of her birth. 

* The “ Kojiki” makes Mawaka a Prince. 


IN INKEN. 395 


One book has a different arrangement, the Imperial 
Princess Kusuhi taking the third place and the Imperial 
Princess Tashiraga the fourth. 

Next there was Nuka-kimi no Iratsume, daughter of Hiuri, 
Wani no Omi, who bore one daughter who was made the 
Imperial Princess Kasuga no Yamada. 


One book says :—‘‘ Ohonuka no Iratsume, daughter of . 


Hifure, Wani no Omi, bore one daughter who was made 
the Imperial Princess Yamada no Oho-iratsume, also 
called the Imperial Princess Akami.” Notwithstanding 
the trifling difference of the documents, the facts are the 
same. 
Winter, roth month, 3rd day. The Emperor Woke was 
buried in the misasagi on the hill of Ihatsuki at Kataoka. 
This year was the year Tsuchinoye Tatsu (5th) of the Cycle. 
2nd year, Autumn, gth month. The Empress Naniha no 
Wono, fearful on account of her long-standing want of respect 
(for the Emperor), died by her own hand. 

One authority says:—‘‘In the time of the Emperor 
Woke, the Prince Imperial Ohoke was present at a 
banquet. He took upa melon to eat, but there was no 
knife. The Emperor Woke himself took a knife and com- 
manded his wife Wono to carry it and present it to the 
Prince Imperial. She came before him, and, in a standing 
position, laid the knife on the melon tray. Moreover, 
on the same day, she poured out sake, and, in a standing 
position, gave it to the Prince Imperial to drink. In con- 
sequence of this disrespect, she feared to be put to death, 
and died by her own hand.” 

3rd year, Spring, 2nd month, rst day. The Isonokami Be 
of palace attendants’ was established. 

4th year, Summer, 5th month. Kashima Ikuba no Omi and 
Hohe no Kimi, being guilty of crimes, were both thrown into 
prison, where they died. 

5th year, Spring, 2nd month, 5th day. General search was 
made in the provinces and districts for the dispersed Saheki Be, 
and a descendant of Nakachiko of the Saheki Be was made 
Saheki no Miyakko. 


1 Toneri. 


A.D. 489. 


XV. 27. 


A.D. 490. 


A.D. 491. 


A.D. 492 


A.D. 493. 


XV, 28, 


XV. 29. 


396 NIHONGI. 


Nakachiko of the Saheki Be is mentioned in the history 
of the reign of Woke Tenno. 
6th year, Autumn, gth month, 4th day. Hitaka no Kishi 
was sent to Corea to fetch skilled artizans. This autumn, after 
Hitaka no Kishi was despatched, there was a woman dwelling 
at Mitsu’ in Naniha who made lament, saying :— 


Woes me, my youthful? spouse ! 
For to me he is an elder brother, 
And to my mother too an elder brother. 


The sound of her lament was exceeding pathetic, even to the 
rending of men’s bowels.’ A man of the village of Hishiki, 
named Kaso, hearing it, came in front of her, and said :— 
‘“Why is thy lamentation so exceedingly sorrowful?” The 
woman answered and said :—‘‘ Think of the autumn garlic’s 
ever clustering growth.”‘ Kaso said:—‘‘ Thou art right. 
Now I understand what thou hast said.”” But a companion of 
his, not comprehending her meaning, inquired, saying :—‘‘ By 
what dost thou understand?” He answered and _ said :— 
“Funame of the Naniha Jewellers’ Be was wedded to Karama 
no Hataye’ and bore to him Nakume,* who was wedded toa 
man of Sumuchi named Yamaki and bore to him Akitame. 
Karama no Hataye and his daughter Nakume having both died, 
Yamaki, the man of Sumuchi, had illicit intercourse with 
Funame‘ of the Jewellers’ Be, and had by her a son named 
Araki, who took to wife Akitame. Upon this Araki set out for 
Koryo in the suite of Hitaka no Kishi. Therefore his wife 
Akitame, restless and full of longing, has lost her wits and 
become distraught, and the sound of her lamentation is very 
touching, even to the rending of men’s bowels.” 

Funame of the Jewellers’ Be and Karama no Hataye 
became husband and wife, and had a daughter named 


1 The august harbour. * Literally young herb or grass. 
3 Cf. the Biblical expression “ bowels of compassion.” 
4 By the clusters of the garlic bulbs in autumn she indicates the some- 
what complicated family relations described below. 
5 Kara-fisher’s-field. * The (professional) weeping woman. 
His wife’s mother. This union was regarded as incestuous. 


_ NINKEN. 397 


Nakume. Yamaki, a man of Sumuchi, married Nakume, 
and had a daughter named 人 Akitame: Yamaki’s wife's 
father Karama no Hataye and the latter’s child Nakume 
having both died, Yamaki, the man of Sumuchi, had an 
amour with his wife’s mother, Funame of the Jewellers’ 
Be, the fruit of which was Araki. Araki took to wife 
Akitame. One book says :—'‘‘ Funame of the Jewellers’ 
Be bore Nakume to her first husband Karama no Hataye ; 
again to her second husband Yamaki, a man of Sumuchi, 
she bore Araki, so that Nakume and Araki were sister and 
brother by a different father. Consequently Nakume's 
daughter Akitame called Araki' her mother’s elder brother. 
Nakume having married Yamaki, bore Akitame. More- 
over,. Yamaki having had illicit intercourse with Funame 
had by her Araki, so that Akitame and Araki were sister 
and brother by a different mother. Consequently Akitame 
called Araki her elder brother. In ancient times women 
called their brothers se * (elder brother), without distinction 
of age; while men called their sisters imo (younger sister). 
Hence the expression, ‘To my mother an elder brother, to 
me an elder brother.’’’° 
In this year Hitaka no Kishi returned from Koryo, and 
delivered to the Emperor the artizans Sunyuki and Nonyuki.* 
They were the ancestors of the Koryo tanners of the village 


of Nukada in the district of Yamabe in the province of 
Yamato. 


7th year, Spring, rst month, 3rd day. Wo-hatsuse Waka- 4 


sazaki no Mikoto was appointed Prince Imperial. 

8th year, Winter, roth month. The people said :-—“At this 
time there is peace throughout the land; the officials fill their 
offices worthily. Everywhere within the seas there is a move- 
ment towards good feeling; the subjects pursue peacefully 
their avocations.” This year the five grains were produced in 
abundance, the silkworm and wheat afforded a rich harvest. 


' In the speech above quoted. 
* Se and imo also mean respectively husband and wife. 
* This note is from the “ Shiki” or “ Scholiast.” 


* Possibly the Japanese reading of the characters is preferable, viz. 
Suruki, Toruki. 


n. 494. 
XV. 30 


A.D. 455. 


A.D. 498. 


398 NIHONGI. 


Far and near there was purity and calm, and the population 
multiplied. 

11th year, Autumn, 8th month, 8th day. The Emperor 
died in the Chief Bedchamber. 

Winter, roth month, 5th day. He was buried in the misa- 
sagi at the foot of the Hanifu acclivity. 


BOOK XVI. 


THE EMPEROR WOHATSUSE WAKA-SAZAKI.' 


(MURETSU* TENNO.) 


THE Emperor Wohatsuse waka-sazaki was the eldest son of 
the Emperor Ohoke. His mother was called the Empress 
Kasuga no Iratsume. He was made Prince Imperial in the 
seventh year of the Emperor Ohoke. When he grew to man- 
hood, he was fond of criminal law, and was well versed in the 
statutes. He would remain in Court until the sun went down, 
so that hidden wrong was surely penetrated. In deciding 
Cases he attained to the facts.* But he worked much evil, and 
accomplished no good thing. He never omitted to witness in 
Person cruel punishments of all kinds, and the people of the 
whole land were all in terror of him. 
In the 11th year, the 8th month of his reign, the Emperor 
くう hoke died. The Minister of State Heguri no Matori no Omi 
*asurped the government of the country and tried to reign over 
Japan. Pretending that it was for the Emperor’s eldest son, he 
Built a palace, and ultimately dwelt in it himself. On all occa- 
S ions he was arrogant, and was utterly devoid of loyal principle. 
Now the eldest son wished to betroth to himself Kagehime, the 
<Haughter of Mononobe no Arakahi no Ohomuraji, and sent a 
*mwiddleman to Kagehime’s house to arrange for their union. 
3ut Kagehime had already formed an illicit connection with 
Shibi, son of Matori, the Minister of State. Fearing, however, 
to offer opposition to the eldest son’s proposal, she answered 


! Wo, little ; hatsuse, name of place ; waka-sazaki, young-wren. 

* Muretsu, martial ardour. 

> This description from “When” down to “facts ” is taken from the history 
of the Chinese Emperor Mingti of the Later Han Dynasty. 


XVI. 2. 


XVI. 3. 


400 NIHONGI. 


him, saying :—‘‘ Thy handmaiden wishes to wait upon thee on 
the street of Tsubaki-ichi.” Accordingly the eldest son, in 
order to go to the place of assignation, sent one of his personal 
attendants to the house of the Oho-omi Heguri to ask for 
official horses, saying that he did so by his command. The 
Oho-omi mocked him, pretending that he would send them, 
and said :—‘‘ For whom (else) are official horses kept? Of 
course his orders shall be obeyed.’”’ But for along time he 
did not send them. The eldest son cherished resentment at 
this, but controlled himself, and did not let it appear on his 
countenance. Ultimately he went to the place of assignation, 
and taking a place among the song-makers,' took hold of Kage- 
hime's sleeve, and was loitering about unconcernedly, when 
suddenly Shibi no Omi came, and pushing away the eldest son 
from Kagehime, got between them. Hereupon the eldest son 
let go Kagehime’s sleeve, and turning round, confronted Shibi 
no Omi, and addressing him straight in the face, made a song, 
saying : 一 

Of the briny current,? 

The breakers as I view, 

By the fin of the Tunny 


That comes sporting 
I see my spouse standing. 


[One book has ‘ harbour ”’ instead of “ briny current.’’] 
Shibi no Om answered with a song, saying :— 


Dost thou tell me, O Prince! to yield to thee 
The eight-fold bamboo fence 3 
Of the Omi's child ? 


’ In Japanese uta-gaki, i.e. poctry-hedge. The utagaki seems to have 
been a sort of poetical tournament. The “ Kojiki” (Ch. K., p. 330) gives a 
different and not very intelligible account of this war of verses. That work 
places it at the beginning of an earlier reign, and makes the Emperor Woke 
the hero. The whole story is no doubt the work of some romancist. It 
would be a mere waste of time to try to sift out what grains of truth it may 
contain. It indicates, however, very different and much more unrestricted 
social relations between the sexes than that which prevailed in China and 
other Eastern countries. Of this there is abundant other evidence. 

* Shibi means tunny-fish. This suggests the introduction of the “ briny 
current ” of the first line. 

* The fence in this and the following verses is the enclosure of the bridal 
chamber. See above, pp. 13, 54. 


MuRETSU. 4901 
The eldest son made a song, saying :— 


My great sword 

Hung at my girdle I will stand ; 
Though I may not draw it, 

Yet in the last resort 

I am resolved to be united to her. 


Shibi no Omi answered with a song, saying :— 


The great Lord’s 

Eight-fold retiring-fence 

He may try to build, 

Still for want of strict care,' 
The retiring-fence is not built. 


The eldest son made a song, saying :— 


The eight-fold fastening fence 

Of the Omi’s child 

Should an earthquake come, shaking, 
Reverberating below, 

*Twill be a ruined fastening fence. 


[A various version of the first line is “eight-fold Kara 
fence.” | 
The eldest son gave Kagehime a song, saying :— 


If Kagehime, who comes and stays 
At the head of the lute,? 

Were a jewel, 

She would be a white sea-ear* pearl 一 
The pearl that [ love. 


Shibi no Omi answered on behalf of Kagehime, and made a 
song, saying :— 


The great Lord’s 
Girdle of Japanese Joom XVI. 4 


eum Oe - ーーー ー 


' «© For want of strict care” is in the original Ama-shimi. This word con- 
tains an allusion to the Omrs name Shibi. Ati and bi are often interchanged 
in Japanese. 

7 i.e. on my right hand. 

3 The sea-ear is in Japanese ahabi, which may be intended to suggest 
ahazu, ‘‘not to become united to.” 


Dd 


XVI. 5. 


402 -NIHONGI. 


Hangs down in a bow.! 
Whosoever it may be— 
There is no one (but me) whose love she requites. 


The eldest son then for the first time saw that Shibi had 
already possessed Kagehime, and became conscious of all the 
disrespect shown him by the father and the son. He blazed 
out into a great rage, and forthwith, on that same night, pro- 
ceeded to the house of Ohotomo no Kanamura no Muraji, 
where he levied troops and concerted his plans. Ohotomo no 
Muraji waylaid Shibi no Omi with a force of several thousand 
men. He slew him at Mount Nara. 

One book says:—‘‘Shibi was spending the night in 
Kagehime’s house, and that same night he was slain.”’ 

At this time Kagehime followed on to the place where he 
had been slain, and seeing that he had already been put to 
death, was shocked, so that she did not know what she was 
doing, and tears of sorrow filled her eyes. At length she made 
a song, saying :— 

Passing Furu 

In Iso no Kami, 

Passing Takahashi 

In Komo-makura, 

Passing Oho-yake 

Where things are in plenty 
Passing Kasuga 

Of the spring-day, 

Passing Wosaho 

The spouse-retiring, 

In a precious casket, 
Placing boiled rice, 

In a precious vase, 
Placing water also, 

She lets fall tears as she goes. 
Alas! for Kagehime.’ 








bring in tare, “to hang down.” The same word is repeated in the fourth line 
with the meaning “who,” thus producing a word-play, of which Japanese 
poets are fond. 

? This poem contains a succession of plays on words, some of which are 
very obscure, and all are lost in an English version. Korm0-makura means 
a matting pillow, i.e. a roll of matting used as a pillow. Makura is frequently 
followed by takaku, high, in the phrase makura takaku suru» “to make high 


a 
[4 


XVI. 7. 


A.D. 499. 


A.D. 500. 


A.D. 501. 


404 NIHONGI. 


not curse. Therefore the Emperor eats salt from Tsunoga, 
and avoids eating the salt of other seas.’’? 

12th month. Ohotomo no Kanamura no Muraji having 
completely suppressed the insurrection, and restored the 
Government to the eldest son, asked permission to offer him 
the August Title, saying :—‘‘ Now there are no sons left of the 
Emperor Ohoke but Your Majesty, nor is there any second 
person to whom the people can give allegiance. Moreover, 
relying on the support of Supreme Heaven,’ thou hast cleared 
away the wicked bands. By thy wise counsels and thy manly 
determination thou hast made the Celestial authority and the 
Celestial revenues to flourish. Japan must have a ruler, and 
who is there but thee to rule over Japan? I humbly pray 
Your Majesty reverently to respond to the Divine Spirit of 
Earth by giving development to the luminous commands, 
casting a lustre on Japan, and widely taking over charge of 
the silver region.”’* 

Hereupon the eldest son commanded the functionaries to 
prepare a sacred terrace at Namiki‘ in Hatsuse, where he 
ascended to the Imperial Dignity, and at length established 
his capital. On this day, Ohotomo no Kanamura no Muraji 
was made Ohomuraji. 

Ist year, Spring, 3rd month, 2nd day. Kasuga no Iratsume 
was appointed Empress. [It is not clear who her father was. ] 

This year was the year Tsuchinoto U (16th) of the Cycle. 

2nd year, Autumn, gth month. The Emperor ripped up 
the belly of a pregnant woman and inspected the pregnant 
womb.’ 

3rd year, Winter, roth month. He plucked out men’s nails. 
and made them dig up yams.° 

Irth month. He commanded Ohotomo no Muruya‘ no 


1 Compare above, p. 337, where the water of a well was cursed. 

* Motoori objects to this phrase as Chinese. + Viz. Corea. 

4 Namiki means a row of trees, an avenue lined with trees. 

5 This is a charge made against Show, King of Shang, in the “Shoo- 
king.” See Legge's ‘“‘ Chinese Classics,” Vol. 111. p. 285. 

? Dioscorea Japonica. 

7 There is something wrong here. Ohotomo no Muruya was Prime 
Minister (see p. 322) in the 7th year of Ingio Tenno (a.p. 418). - Muruya 
is no doubt a slip for Kanamura. 


MuRETSU. 405 


Ohomuraji to make a levy of labourers of the province of 
Shinano, in order to build a castle in the village of Minomata. 
It was called Kinouhe. 


In this month, Wi-ta-nang' of Pekche died and was buried - 


on the top of the hill of Takada. 

4th year, Summer, 4th month. He pulled out the hair of 
men’s heads, made them climb to the tops of trees, and then 
cut down the trees, so that the men who had climbed were 
killed by the fall. This he took a delight in. 

In this year, King Malta’ of Pekche, for his lawless oppres- 
sion of his subjects, was at length deposed by the people of 
that country and King Shima raised to the throne. He was 
made King Munyong. 

The Pékché ‘‘ Shinsen”’ says :—‘‘ King Malta lawlessly 
oppressed the subjects, and the people united to remove 
him. Munyong was set up. His sobriquet was King 
Shima. Hewastheson of Prince Konchi, and therefore the 
elder brother of King Malta by a different mother. When 
Konchi went to Wa, he arrived at an island in Tsukushi 
where King Shima was born to him. He was sent back 
from the island, and did not reach the capital (of Japan). 
Owing to his having been born on an island, he received 
the name of Shima. There is now in the sea of Kawara? 
an island called Nirim Shima‘ which is the King’s birth- 
place. Therefore the Pékché people call this island Nirim 
Shima. Considering that King Shima was King Kero’s 
son, and King Malta King Konchi’s son, the expression 
‘elder brother by a different mother’ is not clear.” * 


1 This is the Corean pronunciation of the characters given, but very 
likely these are not the proper characters for his name, and are only a 
phonetic Japanese rendering of the sound. The traditional Kana rendering 
is Otara. 

* Or Mata if the Japanese pronunciation is taken. His real name was Mute. 

3 The traditional Kana pronunciation. 

‘ The traditional Kana has sema, for the Corean syém, island. Nirim 
means Lord. 

* The “ Tongkam”’ (Vol. V. 4) account of these events is as follows :— 
‘Autumn, 8th month (A.p. 501). Pekche built the Castle of Karim (in 
Chollado), which was occupied by a garrison under a military officer named 
Chak Ka. 

Winter, 11th month. Chak Ka of Pekche slew his Lord Muté. Before 


A.D. 502. 
XVI. 8. 


A.D. 503. 


406 NIHONGI. 


5th year, Summer, 6th month. The Emperor made men 
lie down on their faces in the sluice of a dam and caused them 
to be washed away: with a three-bladed lance he stabbed 


・ them. In this he took delight. 


A.D. 504. 


XVI. 9. 


A.D. 505. 


A.D. 506. 


6th year, Autumn, gth month, Ist day. The Emperor made 
a decree, saying :—‘‘ As a measure for transmitting a kingdom, 
a son is raised up to honour.' But we have no successor: 
wherewithal shall we hand down our name to posterity? 
In accordance, therefore, with old Imperial precedents, we 
establish the Wohatsuse Toneri and make them assume the 
designation of this reign, so that it may not be forgotten 
for ten thousand years.” 

Winter, roth month. The Land of Pekche sent Lord Mana 
with tribute. The Emperor, considering that for many years 
Pékché had not sent tribute, detained him, and would not let 
him go. 

7th year, Spring, 2nd month. He made men climb up trees 
and then shot them down with a bow, upon which he laughed. 

Summer, 4th month. The King of Pekche sent Lord Shika 
with tribute, and a separate memorial, saying :—‘‘ Mana, the 
previous tribute-messenger, was no relation of the Sovereigns 
of Pekché. Therefore I humbly send Shika to wait upon the 
Court.” He eventually had a son named Lord Pop-sa He 
was the ancestor of the Kimi of Yamato. 

8th year, Spring, 3rd month. Nudas feminas super latas 


this when the King appointed Chak Ka commandant of the garrison of 
Karim, he did not wish to go, and declined on the score of ill-health. The 
King would not listen to his excuse, and he therefore hated the King. 
Upon this the King went a-hunting on the plain east of Sachha. Again he 
hunted inthe plain north of Ung-chhén. Again he hunted in the plain west 
of SAchhai. Being prevented from returning by a great fall of snow, he 
stayed for the night at the village of Mapho, where Chak Ka sent a man to 
assassinate him. <A month later he was buried and received the name of 
Tong-syong. His son Shima, otherwise called Yoryung、 came to the 
throne. 

Spring, 1st month (4.1). 502). Chak Ka of Pékché was executed. He 
had taken position in the castle of Karimand rebelled. ‘The King proceeded 
with an army to the city of Utu and ordered an attack upon him. Chak Ka 
came out and surrendered. He was put to death and his body flung into 
the River Pék-Kang.” 

* Is made Prince Imperial. 


MURErTsU. 407 


tabulas imposuit et, equis adhibitis, fecit ut coirent cum eis. 
Tum, examinatione habit4, quarum pudenda madida erant, eas 
interfecit, quarum autem madida non erant, eas fecit servas 
publicas. These things he took a pleasure in. 

At this time he dug a pond and made a park which he filled 
with birds and beasts. Here he was fond of hunting, and of 
racing dogs and trying horses. He went out and in at all 
times, taking no care to avoid storms and torrents of rain. 
Being warmly clad himself, he forgot that the people were 
starving from cold; eating dainty food, he forgot that the Em- 
pire was famishing. He gave great encouragement to dwarfs and 
performers, making them execute riotous music. He prepared 
strange diversions, and gave licence to lewd voices. Night 
and day he constantly indulged to excess in sake in the 
company of the women of the Palace. His cushions were of 
brocade, and many of his garments were of damask and fine 
white silk. 

Winter, 12th month, 8th day. The Emperor died in the 
Palace of Namiki. 


END OF VOL. I. 


XVI. 10, 





LONDON: 
PRINTED BY GILBERT AND RIVINGTON, LD., 
ST. JOHN'S HOUSE, CLERKENWELL, E.C. 





TRANSACTIONS AND PROCEEDINGS 


OF 


THE JAPAN SOCIETY, LONDON. 


SUPPLEMENT I. 


" NIHONGI, 


Chronicles of Japan from the Earliest Times to 4. の . 697. 


TRANSLATED FROM THE ORIGINAL CHINESE AND JAPANESE 
BY 


W. G. ASTON, C.M.G., 
Honorary Member of the Japan Society, ¥c. 


VOLUME II. 


LONDON, 1896. 
PUBLISHED FOR THE SOCIETY BY 
KEGAN PAUL, TRENCH, TRUBNER & CO., LIMITED, 
PATERNOSTER HOUSE, CHARING CROSS ROAD, W.C. 
[All Rights Reserved.] 


CONTENTS OF VOL. II 


BOOK Accession A.D. raGE 
XVII. KEIDAI'TENNO  . oe 。 < 。 507 I 
XVIII. ANKAN ” 。 . . . . . 。 534 26 
うう SENKWA  ,, 。 . . . . . . 536 33 
XIX. KIMMEL _,, . . . . 。 。 。 54O 36 
XX. BIDATSU ., 。 . : . . . 572 go 
AX. YOMEI » . . . ・ . . . 586 106 

” SUJUN うう 588 112 
XXII. SUiKO ” . 、 . . . . 。 593 12! 
XXII]. JOME! の . . . . . 。 ・ 629 157 
XXIV. KOGYOKU ,, . . . Lo . . 642 171 
XXV. KOTOKU ,, Ce 645 195 
XXXVI. SAIMEI ” ・ . . . 」 . . 655 248 
XXVIII. TENCHI ,, . . 662 274. 
XXVIII. TemMu  , (PartI.}  。 673 301 
XXIX. TEMMU  , (Part II.) ” 321 
AXX. TITO の 687 382 
ERRATA ET ADDENDA 425 


INDEX 


NTIHONGI. 


BOOK XVII. 


THE EMPEROR WOHODO. 
(KEIDAI* TENNO.) 


THE Emperor Wohodo (otherwise called Hiko-futo no Mikoto; 
was the son of Prince Hiko-nushi-bito, a descendant in the 
fifth generation of the Emperor Homuda. His mother’s name 
was Furuhime. She was a descendant in the seventh genera- 
tion of the Emperor Ikume. The Emperor’s father, hearing 
at his country-house at Miwo, in the district of Takashima, in 
the province of Ohomi, of the extreme and resplendent beauty 
of Furuhime’s countenance, sent a messenger to Sakanawi in 
Mikuni to ask for her in marriage. He took her to him as his 
consort, and she eventually gave birth to the Emperor. 

The Prince, the Emperor’s father, died while the Emperor 
was yet a child. Furuhime thereupon made lament, saying :— 
‘‘T am now far removed from my native place: how could I 
bring him up (here)? I willreturn to my parents at Takamuku 
[Takamukuis a village in Echizen], and there respectfully 
bring up the Emperor.”’ 

When the Emperor attained to manhood, he loved the 
people, and was courteous to men of worth. He was of a 
generous disposition. 

The Emperor Wohatsuse died in the 8th year of his reign, in 
Winter, the 12th month, 8th day, at the age of fifty-seven. 
He had never had any children, either sons or daughters, and 
there was no one to succeed him. 


1 Succeed-body. 
VOL. 本 B 


XVII. 2. 


A.D. 507 


XVII. 3. 


XVII. 4. 


2 | NIHONGI. 


On the 21st day, the Ohomuraji, Ohotomo no Kanamura, 
counselled, saying :—‘! At this moment there is no successor 
whatever to the throne.' Where shall the Empire bestow its 
allegiance? From ancient times even until now this has been 
a cause of disaster. Now there is in the district of Kuhada, in 
the province of Tamba, Prince Yamato-hiko, a descendant in 
the fifth generation of the Emperor Tarashi-nakatsu-hiko. 
Let us make the experiment of preparing an armed force to 
surround his carriage as a guard, and sending to meet him, 
establish him as our sovereign.’’ The Oho-omiand Ohomuraji 
all assented, and sent to meet him in the manner proposed. 
Upon this, Prince Yamato-hiko, viewing from a distance the 
troops which were sent to meet him, was alarmed and changed 
countenance. Accordingly he took refuge in a mountain-valley, 
and no one could learn whither he had gone. 

Ist year, Spring, Ist month, 4th day. The Ohomuraji, 
Ohotomo no Kanamura, again counselled, saying :—‘‘ Prince 
Wohodo is of an affectionate and dutiful disposition. Heisa 
fit person to take over the Celestial succession. Let us, there- 
fore, courteously offer it to him, and thus continue the 
prosperity of the Imperial institution.” Mononobe no Arakahi 
no Ohomuraji, with Kose no Wobito no Oho-omi and others, 
all said :—‘‘ On a careful review of the branch descendants, 
there is no other worthy person but Prince Wohodo.” 

6th day. Omi and Muraji were sent to Mikuni with 
emblems of rank, and provided with a palanquin of state to 
fetch him. The troops to form his guard arrived suddenly in 
awe-inspiring array, clearing the way before him. Upon this, 
the Emperor Wohodo remained calm and _ self-possessed,* 
seated on a chair, with his retainers in order by him, just as if 
he already occupied the Imperial throne. The envoys, there- 
fore, bearing the emblems of rank, with respect and reverence 
bowed their hearts, and committed to him the Imperial 
authority, asking permission to devote to him their loyal 
service. In the Emperor’s mind, however, doubts still 


1 It seems clear, from the fact that on this anda previous similar occasion 
adoption was not resorted to, that this practice had not yet been introduced 
from China. 

2 Unlike the other prince, who ran away when he saw the troops 
approach, 


KEIDAI. 3 


xemained, and for a good while he did not consent. Just then 
he chanced to learn that Arako, Kahachi no Mumakahi no 
Obito had sent a messenger secretly to inform him minutely of 
the real intentions of the Oho-omi and Ohomuraji in sending 
to escort him. After a delay of two days and three nights, he 
at length set out. Then he exclaimed, admiringly :—‘‘ Well 
done, Mumakahino Obito! Had it not been for the informa- 
tion given by thy messenger, I ran a great risk of being made a 
laughing-stock to the Empire. The proverbial saying, ‘ Be not 
a respecter of rank, but value the heart,’ was doubtless meant 
for men like Arako.”? When he came to the throne, he treated 
Arako with special favour. 

12th day. The Emperor arrived at the Palace of Kusuba. 

2nd month, 4thday. The Ohomuraji, Ohotomo no Kana- 
mura, went on his knees, and, with repeated obeisances, pre- 
sented the Mirror, the Sword, and the Imperial Signet. The 
Emperor Wohodo declined them, saying:—‘‘It is no light 
matter to be a father to the people and to rule the State. I, 
the unworthy one, am deficient in ability, and do not deserve 
to be thought fit for it. I pray thee, alter thy purpose, and 
select some wise person, for I, the unworthy one, do not dare to 
accept.”” Ohotomo no Ohomuraji, bowing down to the ground, 
persisted in his request. Then the Emperor Wohodo, facing 
the west, declined three times, and facing the south,’ declined 
twice. Ohotomo no Ohomurajiand the rest all said :—‘“‘ In the 
humble judgment of thy servants, the Great Prince is excel- 
lently fitted to be a father to the people and to rule the State. 
On behalf of the ancestral temples and the temples of the 
Earth and of Grain, thy servants’ judgment dares not be hasty. 
Availing ourselves of the general desire, we pray that thou wilt 
graciously be pleased to grant thy acceptance.” The Emperor 
Wohodo said :—‘‘ Ye Oho-omi and Ohomuraji, and all ye high 
officials! Since you all urge me, the unworthy one, I, the 
unworthy one, do not presume to oppose you.”’ So he accepted 
the Imperial Signet.’ 

On this day he assumed the Imperial dignity. Ohotomo, 


! The Imperial position. 

? Was this Signet the Signet given the Japanese Emperor by China 
(“ Early Japanese History,” p. 70)? Or is it merely a Chinese expression 
for the gem 玉 , which was one of the three regalia ? 

B 2 


XVIL 5. 


XVII. 6. 


4 NIHONGI. 


Kanamura no Ohomuraji was appointed Ohomuraji, Kose no 
Wobito no Oho-omi was made Oho-omi, and Mononobe no 
Arakahi no Ohomuraji was made Ohomuraji, all being con- 
firmed in their previous offices. Thereupon the Oho-omi and 
Ohomuraji each entered on their respective offices and ranks. 

roth day. Ohotomo no Ohomuraji petitioned the Emperor, 
saying :—‘‘ Thy servant has been informed that it was a Drin- 
ciple of government with former sovereigns that without the 
confirmation of an heir to the throne, it is impossible to give 
security to heaven and earth. Without the intimacy of the 
side-courts, it is impossible to continue the calices.! For this 
reason, the Emperor Shiraga, having no heir, sent thy servant’s 
erandfather, Ohomuraji Muruya, to all the provinces to esta- 
blish three kinds of Shiraga Be [These three kinds were, first, 
Shiraga Be no Toneri; second, Shiraga Be no Kashihade ; 
third, Shiraga Be no Yugehi , by which his name might remain 
to after ages. Alas! was not this painful? I pray thee, 
therefore, to establish the Imperial Princess Tashiraka * and 
take her to thee as Empress. Then send the officials charged 
with the worship of the Gods of Heaven and Earth to make 
reverent sacrifice to them, and ask of them an Imperial scion, 
who shall fully respond to the hopes of thy people."” The 
Emperor said :—“‘ Be it so.” 

3rd month, 1st day. The Emperor made a decree, saying : 
—‘* The Gods of Heaven and Earth must not want a master of 
their worship; the universe must not fail of a Lord. Heaven 
produces the nation, and establishes it by means of a 
supreme ruler, whom it causes to superintend its supply of 
food, so that each man’s life may be preserved. The 
Ohomuraji, grieving for Our childlessness, has displayed his 
loyalty towards the State, showing generation after generation 
a devoted fidelity. Is this simply for the sake of Our own 
reign ? 

‘Let the Imperial Princess Tashiraka be brought to meet me 
with all due ceremony.” 

5th day. The Imperial Princess Tashiraka was made 
Empress, and took the government of the interior (of the 


1 The calyx is that which supports the flower. Hencc it is put for an heir 
to the throne. 
2 Daughter of the Emperor Ninken. 


K く EtDAI。 5 


Palace). She eventually gave birth to a son, who became 
Ame-kuni-oshi-harani’-hiro-niha no Mikoto.* He was the 
rightful heir, but as he was young in years, he held the Empire 
after his two elder brothers [The two elder brothers were Hiro- 
kuni-oshi-take-kanahi no Mikoto and Take-o-hiro-kuni-oshi- 
tate no Mikoto. See below.] had ruled it. 
gth day. The Emperor made a decree, saying :—‘‘ We have 
heard that if men are of fit age and do not cultivate, the 
Empire may suffer famine ; if women are of fit age and do not 
spin, the Empire may suffer cold. Therefore is it that the 
sovereigns cultivate with their own hands, so as to give 
encouragement to agriculture, while their consorts rear silk- 
worms themselves, so as to encourage the mulberry season. 
How, then, shall there be prosperity if all, from the function- 
aries down to the ten thousand families, neglect agriculture and 
spinning? Let the officials publish this to all the Empire, so 
that our sentiments may be made known.” 
14th day. The Emperor took to him eight concubines. 
Some of the eight concubines whom he took to him 
were earlier, others later. When it is said that they were 
taken on this day (the 14th), it is meant that then for the 
first time they were lodged in the after palace, a lucky day 
having been selected by divination, in consequence of the 
accession to the Imperial Dignity. Thus the facts are 
glossed over. Other cases are to be understood similarly. 
The senior concubine’s name was Menoko [otherwise called 
Irohe], daughter of Kusaka, Wohari no Muraji. She gave 
birth to two children, both of whom possessed the Empire. 
The first was called the Imperial Prince Magari no Ohine,* 
who became Oshi-kuni-oshi-take-kanahi no Mikoto.* The 
second was called the Imperial Prince Hinokuma Takada, who 
became Take-wo-hiro-kuni-oshi-tate no Mikoto.* The next 
concubine was Wakugohime, younger sister of Miho no Tsuno- 
wori no Kimi. She gave birth to the Imperial Prince Oho- 
iratsuko and the Imperial Princess Idzumo. The next was called 
Hirohime, the daughter of Prince Ohomata of Sakata. She 
gave birth to three daughters, the eldest of whom was called 


' The “ Kojiki” has haruki. Another rendering is hiraki. 
2 The Emperor Kimmel. ® Or Ohoye. 
+ Ankan Tenno. > Senkwa Tenno. 


XVII. 7・ 


XVIL. 8、 


XVII. 9. 


A.D. 508. 


6 NIHONGI. 


the Imperial Princess Kanzaki, the middle one the Imperial 
Princess Mamuta, and the youngest the Imperial Princess 
Mumakuta. The next was called Womi no Iratsume, daughter 
of Prince Mate of Okinaga. She was the mother of the 
Imperial Princess Sasage, who was in attendance on the shrine 
of the Great Deity of Ise. The next was Sekihime, daughter 
[some say younger sister] of Womochi, Mamuta no Muraji. 
She had three daughters, the eldest called the Imperial Princess 
Mamuta no Oho-iratsume, the middle one the Imperial Princess 
Shirazaka no Ikuhihime, and the youngest the Imperial 
Princess Wono no iratsume [otherwise called Nagashihime]. 
The next was Yamatohtme, daughter of Katahi, Miwo no 
Kimi. She bore two sons and two daughters. The first was 
named the Imperial Princess Oho-iratsume, and the second 
the Imperial Prince Mariko. He was the ancestor of the 
Kimi of Mikuni. The third was called the Imperial Prince 
Mimi, and the fourth the Imperial Princess Akahime. The 
next was Hayehime, daughter of Kahachi, Wani no Omi. She 
bore one son and two daughters. The first was called the 
Imperial Princess Wakayahime, the second the Imperial 
Princess Tsubura no Iratsume, and the third the Imperial 
Prince Atsu. The next was Hirohime, daughter of Prince. 
Ne. She had two sons, the elder of whom was called the 
Imperial Prince Usagi. He was the ancestor of the Kimi of 
the Sake-makers. The younger was called the Imperial Prince 
Naka. He was the ancestor of the Kimi of Sakada.’ 

This year was the year Hinoto I (24th) of the Cycle. 

2nd year, Winter, roth month, 3rd day. The Emperor 
Wohatsuse waka-sazaki was buried in the misasagi on the hill 
of Ihatsuki at Katawoka. 

12th month. The people of Tamna* in the midst of the 


1 Some give iratsuko for the Kana of this and similar names. 

2 The “ Kojiki” and “ Kiujiki” present some trifling variations in the 
accounts of these concubines and children. 

3 Tamna is the island now called Chechu by the Corcans and known to. 
us as Quelpaert. The statement here made is utterly improbable in itself, 
as Quelpaert is in sight of the Corean mainland. It is contradicted by the 
following passages of the “Tongkam.“ 

“ King Munchiu of Pékché, 2nd year (A.D. 476), Summer, 4th month. 
The land -of Tamna presented tribute of their national productions to 
Pékché. The king was rejoiced, and appointed the ambassadors EunsoL 


KEIDAIL. 7 


Southern Sea first had communication with the Land of 
Pékché. 

3rd year, Spring, 2nd month. Envoys were sent to 
Pekche. 

The statement in the Pekche “ Original Record” that 
Lord Kuramachi came from Japan (Nippon) is unclear. 

The subjects of Pekche, who during three or four generations 
had made their escape and were living as refugees in the 
villages of the Japanese domain of Imna, having lost their place 
in the register of population, were all removed to Pékché and 
replaced on the registers. 

5th year, Winter, roth month. The capital was transferred 
to Tsutsuki in Yamashiro. 

6th year, Summer, 4th month, 6th day. Oshiyama, Hod- 
zumi no Omi, was sent on a mission to Pékché with a present 
of 44 horses of the Land of Tsukushi. 

Winter, 12th month. Pekche sent an envoy with tribute. 
In a separate memorial Pekche asked for four districts of the 
Land of Imna, viz. Upper Tari, Lower Tari, Syata, and Muro. 
Oshiyama, Hodzumi no Omi, Governor of the Land of Tari, 
made a representation to the Emperor, saying :—“ These four 
districts border on Pekche and are far separated from the 
Japanese Residency. Morning and evening they (i.e. Pékché 
and Tari) exchange communications: their fowls and dogs 
cannot be kept apart. If they are now ceded to Pekché and 





Tamna is in the midst of the Southern Sea. In ancient times there were 


A.D. §09. 


XVII. ta, 


A.D. 511。 


A.D. §12. 


no inhabitants. Then there were three divine men who bubbled up from . 


the earth. The eldest was called Nang-eul-la, the next was called Ko-eul-la, 
and the third Pu-eul-la. One day these three, having gone out to hunt by 
the sea-side, found a stone coffer. On opening it, they discovered three 
women, with cattle of various sorts and seeds of the five kinds of grain. 
They eventually shared between them, taking the women as wives. Then 
each betook himself to a well-watered fertile spot and selected by divination 
a residence. Nang-eul-la’s dwelling was called First City, Ko-eul-la’s 
Second City. and Pu-eul-la’s Third City Then they sowed the five grains 
and pastured the cattle, and prospered and multiplied from day to day. 
Tamna is also called Tam-mu-ra.”—* Tongkam,” IV. 31. 

“a.D. 498. The King of Pékché, because Tamna did not pay tribute, set 
out himself on an expedition against it. He got as far as Muchinchiu, when 
the Tamna people heard of it and sent messengers to beg for pardon. So 
they were let off."—‘‘ Tongkam,” V. 3. 

There is no mention of Tamna in the “ Tongkam” under the year 508. 


XVIL 11. 


8 NIHONGI. 


united to it so as to form one country, no better measure of 
conservation can be adopted. It is true, no doubt, that even if 
ceded and united to Pekche there will ‘still be a danger for 
future generations. Much more how many years could they 


- be defended if they became foreign territory ?’”’? 


Kanamura, Ohotomo no Ohomuraji, having thoroughly com- 
prehended this report, adopted this policy and laid it before 
the Emperor. Accordingly Arakahi, Mononobe no Ohomu- 
rajl, was appointed Imperial envoy. Mononobe no Ohomuraji 
was on the point of leaving for the official inn at Naniha in 
order to make known the Emperor’s commands to the Pékché 
guests, when his wife expostulated with him, saying :— 
‘‘ Originally the Deities * of Sumiyoshi bestowed on the Em- 
peror Homuda while in the womb the gold and silver lands 
beyond the sea, namely Koryo, Pekche, Silla, and Imna. 
Therefore did the Great Empress* Okinaga-tarashihime no 
Mikoto and the Oho-omi Takechi no Sukune first establish 
Government Houses‘ in each of these countries and constitute 
them our screen territory beyond the sea. So that this has 
not come to pass without reason. If now we were to divide 
off (a part) and grant it to others, we should be acting contrary 
to the interests of our own land. How, in that case, during 
the long ages should reproach be sundered from men’s 
mouths?” The Ohomuraji answered and said :—‘‘ Thy advice 
is reasonable, but I fear to disobey the Celestial command.” 
His wife remonstrated with him carnestly, saying :—‘‘ Pretend 
that thou art ill, and do not make communication.” The 
Ohomuraji was guided by this remonstrance, and therefore 
another envoy was appointed to make known the Imperial 
will. Presents were given, and an Imperial decree granting 
four districts of Imna in accordance with the petition. The 
Imperial Prince Ohine, owing to certain business, had not 
heard of the cession of territory. When it was too late he 
learnt that the decree had been issued. He was surprised and 
dissatisfied, and endeavoured to have it altered, saying :— 


' The meaning is that Pékché will be better able to prevent these pro- 
vinces from falling into the hands of Silla than Japan. All Imna was 
conquered by Silla in A.D. 562. See below, XIX. 51. 

2 See above, Vol. I. pp. 233-235, and “ Satow’s Handbook,” p. 192. 

> The word used does not mean a reigning Empress. + Miyake. 


KEIDAI. 9 


*‘ Since the days of the Emperor in the womb’ there has been 
established the land of our Government House. Shall we 
lightly yield to the request of a frontier land and grant it away 
without difficulty ?’’ Accordingly he sent Hiwashi? no Kishi 
to make a fresh intimation to the Pekché guests. The Envoys, 
however, replied, saying :—‘‘ The Emperor, the father, has 
already, for considerations of expediency, consummated a grant 
by Imperial decree. How can the Imperial Prince, his son, act 
contrary to the Emperor’s expressed will, and unauthorizedly 
make to us a different intimation? Surely he cannot be in 
earnest. But granting that it were true, which is the more 
painful—to be beaten with the large end of a staff or with the 
small one?” At length they took their departure. Upon this 
it wasrumoured that Ohotomo no Ohomuraji and Oshiyama, 
Hodzumi no Omi, Governor of the Land of Tari, had received 
bribes from Pekche. 

ath year, Summer, 6th month. Pekche sent General Chya- 
mi Mun-kwi and General Chyu-ri Cheung-ni along with Oshi- 
yama, Hodzumi no Omi [the Pekche “ Original Record” says, 
‘‘Commissioning Lord Oshiyama’’], to bring as tribute a 
scholar of the five classics named Tan Yang-ni. They 
separately addressed the Emperor, saying :—‘‘ The land of 
Pan-phi" has seized thy servants’ territory of I-mun.* I humbly 
pray that the Celestial favour may decide that it be restored to 
its original jurisdiction.” 

Autumn, 8th month, 26th day. Syun-ta, the eldest son of 
the King of Pekche, died.‘ 

gth month. The Imperial Prince Magari no Ohine in per- 
son® betrothed to himself the Imperial Princess Kasuga. 
Thereupon all through the moonlit night they held sweet con- 

Ojin Tenno. 

* This name means sun-eagle. There is a god called Ama.no Hiwashi 
mentioned in the“ Kogojiui.” 

3 The traditional Kana is Hahe. It is doubtful here which rendering to 
follow. 

* It seems to have been Japanese at this time. The “ Seishiroku” says 
that in the reign of Mimaki-irihiko the Imna people asked Japan to annex 
I-mun, as the inhabitants were tn constant strife with Silla. I-mun was a 
district on the north-east frontier of Imna. 


* The “ Tongkam ” says nothing of this. 
% i.e. without a middle-man. She was Ninken's daughter. 


A.D. 513. 


XVII. 12. 


XVIT. 13. 


Io 


verse till the dawn came on them unawares. 
grace of elegant style was embodied in his speech, and he broke 


NIHONGI. 


into song, saying :— 


In the eight-island land ' 

Vainly a wife I sought 

Until in Kasuga 

(Of Spring weather) 

Hearing that there was 

A fair maiden, 

Hearing that there was 

A good maiden, 

Pushing open 

The spruce-fir plank door 

(Of right-wood ? cleavage) 

Hither have I come. 

Taking it by the foot end 

I laid hold of the hem 3 (of her garment), 
Taking it by the pillow-end 

I laid hold of the hem (of her garment) ; 
Then my beloved’s* arm 

Was wound around me 

And my arm too 

Was wound round my beloved. 

Like a luxuriant vine, 

Arm embraced and twined with arm ; 
As the armlet fits the elbow,’ 

In swect slumber we lay. 

Tis the bird of the courtyard, 

The cock that is crowing : 

Tis the bird of the moor, 

The pheasant that is clamouriny. 
Ere I have uttered 

All my mind fully 


Of a sudden the 


The dawn has come. Oh my beloved one! 


Then his consort replied in song, saying :— 


' ie. Japan. See above, Vol. I. p. 15. 


2 Mak, lit. “right-wood,” is here a mere honorific epithet applied to the 


3 Tsuma, “hem,” also means “ spouse.” 


wood of the Chamacyparis obtusa, which has an even grain, adapting it 
well for making planks at a time when saws were unknown and the axe 
was used for that purpose. 


‘ Lit. younger sister, which was used much like our “my dear.” 


5 The interpretation of this line is very doubtful. 


KEIDAI. iI 


Down the river of Hatsuse 

(The secluded) 

A bamboo comes floating— 
Close-jointed, long-jointed ; ! 

The bottom part 

Making into a lute, 

The upper part 

Making into a flute, 

Blowing into it (the flute), playing on it (the lute), 
Were I to ascend and stand 

On the top of Mimoro, 

And publish it? there, 

The very fishes 

That pass under the water 

Of the pond of [hare 

(The creeper-clad) * 

Would come to the surface and lament : 
The august girdle of small pattern,‘ 
Girded on 

By our Great Lord 

Who rules peacefully, 

Hangs down in a knot 一 

Not a man tis there whoever he may be 
But would come up and lament. 


. Winter, rrth month, 5th day. General Chya-mi Mun-kwi 
of Pekché, Mun-tok-chi of Silla, Sin-i-hyé and Pun-pha-wi-sa 
of Ara and Kwi-chon-hye and Chyung-mun-chi of Pan-phi were 
sent for-to attend Court in a body, and received communica- 
tion of a gracious Imperial order, giving I-mun and Te-sa to 
the Land of Pekché. 

In this month the Land of Pan-phi sent Cheup-chi with 


1 Close-jointed at the bottom, long-jointed at the top. At least so one 
commentator. There are other equally unsatisfactory explanations of this 
line. 

2 Viz. the sadness of the coming of the dawn under the circumstances 
above described. 

3 Tha means “rock.” Therefore the epithet in parentheses. 

‘ This and the next four lines are introduced solely because taré, “to 
hang down,” also means “who.” I have endeavoured to imitate this by 
“knot” and “not.” See above, Vol. I. p. 4o2. 

This poem amounts to this :— 

“Tf to the accompaniment of music I were to express the sadness of our 
parting, the very fishes would lament, and all men who heard me would 
lament.” 


・ 14 


XVII. 15. 


A.D. 514. 


12 NIHONGI. 


presents of rare and valuable objects, asking for the Land of 
I-mun. Eventually it was refused them. 

12th month, 8th day. An Imperial decree was made, 
saying :—‘‘ We, having taken over the Celestial succession, 
have been watchful to preserve the Ancestral Temples, and 
have been wary and fearful. For a while the Empire has been 
at peace; within the seas there has been serenity and calm. 
Years of abundance have been frequent, redounding to the 
prosperity of the Land. Admirable! Maroko,' thou hast 
made known our sentiments to the eight quarters. Magnifi- 
cent! Magari no Ohine! thou hast cast a lustre on our 
authority amongst all countries. Japan* is harmonious, and 
each man may do as he pleases in the Empire. Akitsu is 
glorified, and the Royal territory raised to high honour. Thou 
prizest nought but wisdom: in nothing dost thou take greater 
pleasure than in doing good. . Depending on this, the sagely 
influences undulate afar: leaning upon this, the profound 
virtue is permanently supported. Truly, such is thy virtue 
that thou art fit to occupy the Spring Palace,’ to aid Us in 
dispensing benevolence, and to assist Us by supplementing our 
deficiencies.”’ 

8th year, Ist month. The eldest Prince’s Consort, the 
Imperial Princess Kasuga, was late in coming out one morning, 
and was not in her ordinary state. The eldest Prince's sus- 
picions were aroused. He went into the Palace, and found 
his Consort lying on her couch weeping and sobbing. Her 
passion was such that she could not control it. The eldest 
Prince, thinking it strange, inquired of her, saying :—‘‘ What 
cause of grief hast thou, that thou sobbest and weepest this 
morning ?”’ His Consort said :—‘‘ Thy handmaiden’s sorrow 
hath no other cause but this. The heaven-soaring birds, in 
order lovingly to nurture their young, build nests on the tree- 
tops, so deep is their affection for them. The creeping things 
that crawl upon the ground, in order to guard their offspring, 
make holes in the ground, so careful is their guardianship of 
them. How then should mankind be wanting in foresight ? 


1 Ankan Tenno. 

2 Japan” is probably an anachronism. The whole speech has every 
appearance of being an invention of later times. 

* The Palace of the Heir to the Throne. 


KEIDAI. 13 


The grief of childlessness having befallen the eldest Prince, 
thy handmaiden’s name also becomes extinct.” The Heir 
Apparent sympathized with her in her sorrow, and informed the 
Emperor, who made a decree, saying :— ‘‘ Our son, Maroko!' 
thy Consort’s words are in profound accordance with reason. 
It is impossible that they should remain void, and without 
a consolatory response. Let her be granted the granary * 
of Saho, to bear her name for ten thousand generations.” 

3rd month. Panphi built castles at Cha-thiin* and Te-sa, 
thus bringing itself in line with Manhyé. They also estab- 
lished beacon-towers, as a defensive measure against Japan. 
Moreover, they built castles at Ni-nyol-pi and Masupi, and so 
connected with Ma-cho-hye and Chhyu-pu; they brought 
together troops and weapons, wherewith they harassed Silla, 
making booty of women and children, and fleecing the villages. 


Their violence increasing, scarce any inhabitants remained. 


Their deeds of outrage, profligacy, injury, oppression, and 
murder were too numerous to set down in detail. 
gth year, Spring, 2nd month, 4th day. General Mun-kwi, 
the Pekche envoy, and his party asked leave to goaway. Byan 
Imperial decree Mononobe no Muraji [his personal name is not 
given] was attached to them, and they were allowed to go back. 
The Pekché ‘ Original Record” says :—‘‘ Mononobe no 
chichi* no Muraji.” 
In this month they came to the Island of Sa-to,* where they 


learned by report that men of Pan-phi, with hate in their. 


bosoms and venom in their mouths, were committing wanton 
outrage, trusting in brute force. Therefore Mononobe no 
Muraji, in command of a fleet of five hundred war-ships, made 
straight for the estuary of Te-sa, and General Mun-kwi departed 
by way of Silla. 

Summer, 4th month. Mononobe no Muraji remained at 
anchor in the estuary of Te-sa. 


1 I should like to find some authority for omitting “our son ” and trans- 
lating maro-ko thus. See above, Vol. I. p. 264, where maro ga chi is 
rendered “our father.” 

2 Miyake. 

3 FF. See below, XVII. 18, where E, # (Kwithan) is probably this 
place, one of the two being a mistake. 

4 ie. “the father.” ? Sand-island. 


XVII. 16 


A.D. 515. 


XVII. 17. 


A.D. 516。 


A.D. IS。 


A.D. 523. 


14 NIHONGI. 


6th day. The Pan-phi people raised an army and came to 
attack them. They stripped them of their clothing, plundered 
them of their property, and burnt all their tents." Mononobe 
no Muraji and his men were frightened, and took to flight, 
saving their lives with difficulty. They anchored at Mun-mo-ra 
[the name of an island}. 

10th year, Summer, 5th month. Pekché sent Mok-hiop, of 
the former division,? and the Pu-ma * Kap-he to entertain Mono- 
nobe no Muraji and his men at I-mun, and to escort them into 
that country. All the (Pekché) officials brought forth clothing, 
axe-iron, and woven stuffs, assisting them by presents of their 
national products, which they piled up in the court. Kind 
visits of inquiry were made to them, and unusually abundant 
presents were bestowed on them. 

Autumn, oth month. Pekche sent General Chyuri Cheuk- 
chha,* along with Mononobe no Muraji, to come and give 
thanks for the grant of the territory of I-mun. They also 
offered tribute of a scholar acquainted with the five classics, 
named Ko An-mu, of Han,’ and asked that he should be 
exchanged for Tan Yang-ni.′ He was exchanged in accordance 
with this request. 

14th day. Pekche sent General Chyang-mak-ko and two 
Japanese, named Shinato and Ahita, to accompany Anchyong, 
the Koryo envoy, and his party, who came to our Court to 
cement amicable relations. 

12th year, Spring, 3rd month, goth day. The capital was 
removed to Otokuni.’ 

17th year, Summer, 5th month. King Mu-nyong of Pekche 
died.° 


1 Or rather screens of cloth to hide off an encampment. 

2 See below, べべ VI1. 12. 

3 Puma is possibly the modern Corean Puma, i.c. King’s son-in-law, but it 
is perhaps more likely to be a man’s name too, thus making three Chyon-pu。 
or officials of the former division. 

4 Probably the person called Cheung ni above, XVII. 11, the difference 
being owing to a copyist’s error. 

5 The Chinese dynasty of that name. It seems here to form part of the 
name. 

, * See above, XVII. 12. * In Yamashiro. 
3 This agrees with the “Tongkam ” date, even to the month. 


KEIDAI. 15 


18th year, Spring, rst month. The Pekche Heir Apparent, 
Myéong,' assumed the (Royal) dignity. 

2oth year, Autumn, gth month, 13th day. The capital was 
removed to Tamaho in Ihare.? [In one book it says 7th year.] 

21st year, Summer, 6th month, 3rd day. Afumi no Kena no 
Omi, in command of an army of 60,000 men, was about to 
proceed to Imna, in order to re-establish and unite to Imna 
South Kara and TOk-sa-than, which had been conquered by 
Silla, when Ihawi, Tsukushi no Kuni no Miyakko, secretly 
plotted rebellion, so that there was a delay of several years. 
Fearing that the matter would be hard to accomplish, he was 
constantly watching a favourable opportunity. Silla, knowing 
this, secretly practised bribery with Ihawi, and encouraged 
him to oppose the passage of Kena no Omi’s army. Hereupon 
Ihawi occupied the two provinces of Hi* and Toyo,‘ and would 
not allow the taxes to be paid. Abroad he intercepted the 
route by sea, and led astray the yearly tribute ships from the 
countries of Koryo, Pékché, Silla, and Imna, while at home 
he blocked the way for Kena no Omi’s army which was being 
sent to Imna. He lifted up his voice in abusive language, 
saying :—‘‘ Thou who hast now become an envoy wast for- 
merly my companion. We rubbed shoulders and touched 
elbows; we ate the same food from the same vessels. How 
canst thou lightly be made an envoy, and make me come freely 
and prostrate myself before thee?” He at length fought and 
would not receive him; he was haughty and self-conceited. 
For this reason Kena no Omi was prevented midways from 
proceeding on his journey, and was detained. The Emperor 
addressed Kanamura, Ohotomo no Ohomuraji, Arakahi, Mono- 
nobe no Ohomuraji, and Wobito, Kose no Oho-omi, saying : 一 
7 Thawi of Tsukushi has rebelled, and has occupied the terri- 
tory of the western wilds. Whom shall we now make general ?”’ 
Ohotomo no Ohomuraji and the others all said :—‘ For 
uprightness, humane bravery, and acquaintance with military 
matters there is at present no one who goes out to the right of* 
Arakahi.”” The Emperor said :—‘‘ Be it so.” 


' His name was Myéngnye BA ¥®. * Back again to Yamato. 
3 Now Hizen and Higo. * Buzen and Bungo. 

* i.e. excels. This is a Chinese phrase. The left is now the honourable 
side ; at one time the right was so. 


A.D. 524. 
A.D. 526 
XVII. 18 


A.D. §27. 


XVII. ic 


XVII. 20. 


A.D. 528. 


16 NIHONGI. 


Autumn, 8th month, 1st day. The Emperor made a decree, 
saying :—‘‘ Ah, Ohomuraji!' here is this Ihawi who will not 
obey us. Do thou go and chastise him.” The Ohomuraji, 
Mononobe no Arakahi, with repeated obeisances, said :—‘‘ Ah! 
Ihawi, that unprincipled knave of the western wilds, relies on 
the impediments of rivers, and does not appear at Court. He 
trusts to the steepness of the mountains, and stirs up disorder. 
He subverts virtue and acts contrary to principle; he is 
insolent and wise in his own conceit. From Michi no Omi 
in ancient times down to Muruya® at present (there have been 
ministers who) have fought at the same time both for their 
Emperor and to rescue the people from misery. This is 
simply owing to the help of Heaven, and thy servant has 
always been impressed with its importance. How should he 
fail reverently to smite them?” 

The Emperor charged him, saying :—‘“‘ The generalship of a 
good commander consists in dispensing kindness and exercising 
forbearance: he rules others with the leniency he shows to 
himself. In attack he is like the bursting forth of a river, in 
combat he resembles the rising of the. storm.” Again he 
charged him, saying :—‘‘On a great commander depends the 
lives of the people and the existence of the State. Be earnest, 
and reverently execute the Celestial punishment.” The Em- 
peror took up the battle-axe* in his own hands, and delivered it 
to the Ohomuraji, saying :—‘‘ We will control the country’ 
from Anato eastward; do thou hold sway over the land from 
Tsukushi westwards. Dispense rewards and punishments 
absolutely, and trouble not thyself to make frequent reference 
to Us.” 

22nd year, Winter, rrth month, rrth day. The Commander- 
in-chief Arakahi, Mononobe no Ohomuraji, taking personal 
command, engaged battle with the rebel leader, Ihawi, in the 
district of Miwi in Tsukushi. The flags and drums approached 
close to each other, the dust (from both armies) became 
mingled. The critical moment for the two armies arrived, 
and the position was such that ten thousand deaths seemed 


1 ie. Arakahi. * See above, Vol. I. p. 117. 
3 Muruya was Kanamura’s father. 
4 An emblem of authority. 


-KEIDAI. 17 


unavoidable. At length he slew Ihawi, and eventually subdued 
the frontier land.' 

12th month. Kuzu, Kimi of Tsukushi, fearing to be involved : 
in his father’s execution, offered to the Emperor the Granary * 
of Kasuya, asking to be allowed to ransom his life. 

23rd year, Spring, 3rd month. The King of Pékché ad- 
dressed Oshiyama, Hodzumi no Omi, Governor of Lower Tari, 
saying :—‘‘ Now our tribute envoys have always to avoid the 
headlands and expose themselves to the winds and waves. In 
consequence of this the goods they bear become wet and 
wholly spoiled and unsightly. I pray that thou wilt make the 
Port of Tasa in Kara the crossing route by which to send thy 
servant’s tribute. Oshiyama no Omi made application to 
the Emperor accordingly. 

This month Kasone, Mononobe no Ise no Muraji, Kishi no 
Okina,’ and others were sent to make over the Port to the 
King of Pekche. Hereupon the King of Kara spoke to the 
Imperial Envoys, saying :—-‘ This Port ever since the esta- 
blishment of the (Japanese) Government House has been the 
port of passage for your servant’s tribute. How can you with- 
out grave reason change this state of things and grant it toa 
neighbouring country, contrary to the original definitive en- 
feoffment of this territory?” The Imperial Envoy Kasone and 
his colleagues were accordingly unable to make the grant 


' According to the “ Tsukushi Fudoki,” the tomb of Ihawi was, at the time 
of writing, to be seen two ri to the south of Kami-tsuma no agata “The 
height of the mound was seven rods (of ten feet, no doubt measured along 
‘the slope), and its circuit six rods (something wrong here). The ground 
belonging to the tomb was sixty rods from north to south, and forty from 
east to west. (This looks like a double mound) On all four sides there 
are sixty stone men, with stone shields, arrayed against each other in order 
of battle. At the north-east corner there is a separate plot of ground, 
called the kitchen. In this there is one stone man, in a standing position, 
who is called ‘the carver,’ and in front of him a naked figure prostrate on 
the ground, called ‘the thief.) On the side there are four stone pigs, called 
‘the plunder.’ In that place, moreover, there are three stone horses, three 
stone halls, and two stone warehouses. The oldest inhabitants say that 
Ihawi had this place constructed in his lifetime.” 

Some of these remains are still in existence, and I rather think that it is 
one of the stone figures which is now in the Uyeno Museum at Tokio. 

2 Miyake. 

3 Kishi was originally a Corean rank ; Okina means old man. 


VOL. II. C 


XVII. 22. 


18 NIHONGI. 


openly. They retired to Ohoshima and sent a clerk spécially, 
by whom the grant to Pu-yé' was effected. Owing to this, 
Kara allied itself to Silla* and bred hatred against Japan. The 
King of Kara married the King of Silla’s daughter, who 
eventually had issue by him. When Silla first sent a daughter, 
roo men were sent away with her as her escort. When they. 
were received, they were dispersed throughout the districts of 
the country, and allowed to wear the Silla costume. But 
Arasateung’ railed at their strange‘ garments and sent 
messengers to return them secretly. Silla felt greatly insulted. 
He changed his mind and tried to get his daughter back, 
saying :—‘‘ Formerly, when I received thy marriage proposals, 
I sanctioned the alliance. But since matters are now so, I 
request that the Princess may be restored to me.” Kwi-pu-ri 
Chika of Kara [unclear] answered and said :—‘‘ How can 
husband and wife be sundered again when they have once 
become united? Moreover there are children. What will 
become of them if they are abandoned?” In the end it came 
to pass that (Silla) captured the three castles of To-ka, Ko-phi, 
and Phona mura.* He also took five castles on the northern 
frontier. 

In this month Afumi no Kena no Omi was sent to Ara* to 
urge Silla, in the Emperor’s name, to re-establish Southern 


1 Puyo or Fuyu is an ancient name of Pekche. It is properly the name 
of a region north of Corea whence the Pékché royal family derived their 
origin. Southern Puyo was adopted as the official name of Pékché in A.D. 
538, according to the “ Tongkam,” V. 14. . 

? The “ Tongkam ” (A.D. 522) speaks of Silla giving a lady of royal blood 
{though not the king’s daughter) in marriage to Kaya. The two kings had 
a friendly meeting in 527. 

3 A note to the “Shukai” says that Arishito (or Arasiteung, according tothe 
Corean pronunciation of the characters) was the King of Kara. No doubt 
some high official is intended. See Vol. 1 p. 166. 

4 Silla, according to the “ Tongkam,” first regulated official costume, no 
doubt on the Chinese model, in A.D. 520. It was apparently these garments 
that excited the reprobation of Kara. 

5 Mura is apparently the same as the Japanese word mura, village. There 
is a Corean word muri, assemblage, which seems to be the same root. An 
old Chinese author says that the Silla word for castle or city is kien-mu-la. 
Kien, I imagine, is kheun, great, and mulais for mura. See below, XVII. 24. 

6 One of the ten provinces of Imna, says the “ Shukai” editor. 


KEIDAI. 19 


Kara' and Tok-sé-than. Pekche sent the Lord-General 
Yun-kwi Ma-na, Kap-pe Ma-ro and others to Ara respectfully 
to hear the Emperor’s decree. ‘Silla, fearing lest the Govern- 
ment which he had established in the frontier provinces should 
be destroyed, did not senda grandee. He only sent Pu-chi- 
na-ma-nyé and Hyé-na-ma-nyé to Ara respectfully to listen to 
the Imperial decree. Hereupon Ara built a new High-Hall, 
into which the Imperial Ambassador was led up, the ruler of 
the country ascending the staircase behind him. One or two 
of the local grandees had already ascended the Hall, but the 
Pékché envoys, the Lord-General, and the others remained 
below. The consultations were repeated for many months? in 
the Hall above, until the Lord-General and the others grew 
angry at having to remain in the Courtyard. 

Summer, 4th month, 7th day. KKwi-neung-ma-ta * Kanki, 
King of Imna,* came to Court. [Kwi-neung-ma-ta was doubt- 
less the Araséteung.] He addressed Kanamura, Ohotomo no 
Ohomuraji, saying :—‘‘ The several frontier provinces beyond 
the sea, ever since the time of the Emperor in the womb, have 
had Interior Government Houses placed in them. My land 
has not been abandoned, but the territory has been enfeoffed 
to me, not without good reason. But now Silla, in defiance of 
this original definitive enfeoffment, has frequently crossed the 
borders and invaded us. I pray, therefore, that thou wilt 
represent this to the Emperor, so that he may come to the 
assistance of his servant's country.’”” The Ohomuraji, Oho- 
tomo, in accordance with his request, laid the matter before 
the Emperor. 

In this month an envoy was sent to escort Kwi-neung-ma-ta 
Kanki, and at the same time to convey to Afumi no Kena no 
Omi, who was resident in Imna, the instructions of the 
Emperor to investigate thoroughly the matter represented to 
him, and in a friendly way to dissipate their mutual suspicions. 
Hereupon Kena no Omi lodged at Kumanare* [one book 


1 See above, p. 15. * The “Shukai 7 corrects this to “‘ days.” 

> The traditional Kana is Konomatta. 

* The “Shukai” has a note that Imna is Kara. The name given here is 
not that of the King of Kara at this time. He may have been only a 
prince. 

* Or Eung-chon, i.e. Bear-river. See Vol. I. pp. 232, 368. 

C 2 


XVII. 23. 


XVII. 24. 


XVII. 25. 


2O NIHONGI. 


says he lodged at Kusa-mura in Imna], whither he summoned 
together the kings of the two countries, Silla and Pekché. 
Cha-ri-chi,' King of Silla, sent Ku-chi-pu-nyé? [one book says 
Ku-nyé-ni-sé-chi and (?) U-na-sil-ma-ri], and Pekche the 
Eunsol* Mi-teung-ni, to proceed to meet together at the 
place where Kena no Omi was. But the two kings did not 
attend in person. Kena no Omi was much incensed, and 
called the two envoys to an account for it, saying :—“‘ It is the 
law of Heaven that the Small should wait upon the Great. 
[One book says:—‘To the end of a great tree, you join 2 
great tree; to the end of a small tree, you join a small 
tree.| Why do the kings of the two countries send envoys in 
this disrespectful way instead of coming in person to ‘the 
meeting and receiving the Emperor’s commands? But now, 
even if your kings came themselves to hear the Imperial com- 
mands, I would not consent to deliver them, but would surely 
drive them away.” Ku-chi-pu-nyé and the Eunsol Mi-teung- 
ni, with dread in their hearts, returned each to his own country 
to call his king. Accordingly, Silla sent another envoy, the 
Chief Minister, I-cheul-pu-nyé-chi Kanki, with a following of 
three thousand men, to come and ask leave to hear the Imperial 
commands. Kena no Omi, seeing from afar that he was being 
encompassed by several thousand armed men, left Kumanare 
and entered the castle of Kwi-cheul-kwi-ri* in Imna. I-cheul- 
pu-nyé-chi Kanki took up his lodging on the plain of Tatara, 
and, not daring to go back, waited for three months, requesting: 
leave repeatedly to hear the Imperial message. But to the last 
its communication was not vouchsafed him. Some men under 
I-cheul-pu-nyé-chi’s command were begging for food in the 
villages when they passed Mikari, Kahachi Mumakahi no 
Obito, a retainer of Kena no Omi. Mikari went in and hid 
behind somebody’s gate, and, waiting till the beggars were 
passing, clenched his fists and struck at them from afar. The 
beggars, seeing this, said:—‘‘ We have waited patiently for 


' The “ Tongkam ” calls the King of Silla at this time Pop-hung. This is 
the posthumous name. His name in life was Won-chong. Neither 
agrees with the name given here. 

2 Ku-chi-pu-nyé, The Japanese pronunciation is Kuchi-fure. 

* The Eunchol were the third class of Pekche dignitaries. 

* Koshikori is the traditional Kana pronunciation. 


K EiDAI。 ・ 21 


three months in hopes of hearing the Emperor’s will. But 
you still refuse to communicate it, and harass the envoys who 
have been sent to listen to the Imperial message. Hence, we 
see that your object is to befool and put to death the Chief 
Minister.” So they reported to the Chief Minister all that 
they had seen, and he thereupon seized four villages, Keum- 
kwan,’ Hé-mu, aA-ta, and Wi-tha [one book says Tatara, 
Sunara, A-ta, and Pi-chi were the four villages! , took possession 
of all the people and their goods, and withdrew to his own 
country. Some said that it was the fault of Kena nu Omi that 
these four villages, Tatara and the rest, were plundered. 

Autumn, gth month. The Oho-omi, Kose no Obito, died. 

24th year, Spring, 2nd month, 1stday. The Emperor made fo 530. 
an edict, saying 一" From the Emperor Ihare-hiko* until /. 
King Mimaki,* all (the sovereigns) put their trust in learned 
Ministers and enlightened assistants. Therefore Michi‘ no 
Omi propounded the policy, and divine Japan‘ flourished. 
Ohohiko enounced plans, and Inihe * was exalted. Among those 
Princes of succeeding generations who were successful in re- XVII. 26. 
establishing what had fallen into decay, what one has there 
ever been who did not rely upon wise counsels? Now, coming 
down to the time when the Emperor Wohatsuse ruled the 
Empire, auspiciously receiving it over from the previous sages, 
there was long peace and prosperity, during which morals 
became gradually deteriorated, and there was no awakening, 
while the Government became gradually steeped in decay, and 
there was no reform. But he looked out for (proper) men, 
and each had advancement after his kind. Ifa man had great 
capacity, his shortcomings were not inquired into; if he had 
high abilities, his failures were not found fault with. It was 
for this reason that this Emperor was enabled to serve the 
ancestral shrines, and not to endanger the Temples of the 
Land and of Grain. Judging from this, could he have been 
wanting in enlightened assistants ? 


1 The present Keumhé, then capital of Kara. = Jimmu Tenno. 

3 Sujin Tenno. There seems no particular reason why one should be 
called a King =£, and the other an Emperor ff. 

* Michi means “ path,” “ moral principle.” Véde Vol. I. p. 117. 

* Or Yamato. 

* i.e. Sujin Tenno, says the “ Tsii-sho” commentary. 


2 2 NIHONGI. 


During the twenty-four years which have elapsed since we 
took over the Imperial office, the Empire has enjoyed prosperity, 
and there have been no anxieties at home or abroad. The 
veins of the earth have been fertile and the crops have reached 
maturity. Our secret fear is that the masses may in conse- 
quence of this acquire a habit, and that depending on it they 
may become proud. Therefore let men be made to practise 
honest thrift, and let the Great Morality be inculcated, so that a 
mighty progress may be diffused abroad. From of old it has 
been hard to appoint the right men to office. Now that this 
duty has devolved upon Ourselves, ought we not to be 
watchful ? ” - 

Autumn, oth month. An envoy from Imna made represen- 

XVII. 27. tation to the Emperor, saying :—‘“‘ It is now two years since 
Kena no Omi proceeded to Kusamura, where he built a house 
and took up his residence. 

The statement in one book that it was three years. 

includes the year of going and coming. 

But he is remiss in the discharge of his Governmental duties.. 
Now there are frequent disputes between the people of Japan 
and the people of Imna respecting children,’ which are difficult 
to settle. None of these has ever been decided. Kena no Omit 
is fond of setting (the caldrons for) the ordeal by boiling water, 
and saying :—‘ Those who are in the right will not be scalded : 
those who are false will certainly be scalded.’ Owing to this 
many persons have been scalded to death by plunging into the 
hot water. Moreover he has put to death Natari and Sapunri, 
Corean children of Kibi. 

The children born of Japanese marriages with barbarian 

women were accounted Kara-ko.* 

He constantly harasses the people, and there is never any 
amicable solution of difficulties.”” Hereupon the Emperor, 
hearing of this conduct, sent a man to recall him. But he 
would not come. He took the trouble, however, to send 
Mikari, Kahachi no Muma-kahi no Obito up to the capital with 
a message for the Emperor, saying :—“‘ If thy servant returned 
to the capital before carrying out the Imperial instructions, his 
toil of travel would come to nothing. How should he get over 


' The progeny of mixed unions. * i.e. Corean or Kara children 


- KEIDAI. 23 


his mortification? He humbly beseeches Your Majesty to 
await the execution of the national instructions. He will then 
proceed to Court and confess his faults.” After sending off 
this messenger, he further took counsel with himself, saying :— 
‘That Mitsugi’ no Kishi is also an Imperial envoy. If he 
arrives back before me, and represents my offences to the 
Emperor as they really are, they will certainly be aggravated.” 
So he sent Mitsugi no Kishi at the head of a force to guard the 
Castle of Tsachi mura. Hereupon the Aris&teung, seeing that 
a trivial matter was being made of great importance, would 
not apply himself to what was expected of him, but repeatedly 
urged his * returning to Court. But he persisted in his refusal 
to let him return. By this all his conduct was understood, and 
in their hearts a spirit of revolt was begotten. So he® sent 
Kunyésakwimo to Silla to ask for troops,and Nosukuri to Pékché 
to ask for troops. Kena no Omi, hearing of the arrival of the 
Pekche forces, went out against them and attacked Pe-phyong. 
[Pe-phyong is the name of a place—also called Ung-pi-kwi-pu- 
ri.‘] Half were killed or wounded. Pekche accordingly seized 
Nosukuri, punished him with handcuffs, and put him in the 
cangue and chains. Then, along with Silla they laid siege to 
the castle, and demanded of the Arisateung with imprecations 
that Kena no Omi should be produced. But Kena no Omi 
clung to his castle and made a vigorous defence. His strength 
was such that he could not be taken prisoner. Upon this the 
two countries measured out a suitable piece of ground, where 
they settled down for a month and built a castle. They then 
retired. This castle was called Kunyé mura. On their way 
home they captured the five fortified places of Teung-ni-ki- 
mura, Puna-mura, Mu-cha-ki-mura, A-pu-ra-mura, and Ku-chi- 
pha-ta-ki.* 

Winter, roth month. Mitsugi no Kishi arrived from Imna 


1 Mitsugi means tribute or taxes. Kishi is a title, originally Corean. 

* Mitsugi no Kisht's. > The Arisateung. 

‘ Perhaps the last three syllables are meant for the Corean word Xo. eul, 
a district, the Japanese kGri. The first syllable Ung means bear. 

s These names are written with Chinese characters, used phonetically in 
a way which conveys the idea that the author of the ‘‘ Nihongi” considered 
them to be Corean words. But mura is unmistakably the Japanese word 
for village, and the names too are probably Japanese, viz. Toriki-mura, 
Funa-mura, Mushiki-mura, Abura-mura, and Kuchihataki. 


XVII. 28 


1! NIHONGI. 


Auu intermed the Emperor of Kena no Omi’s arrogant and 
peivetse disposition. ‘‘ He was inexperienced (he said) in the 
dtuuistration of government, and never brought about 
uincable solutions. He disturbed Kara. Moreover he followed 
his own tmpulses in a high-handed manner, while he at the 
“tine tine put up with evils and did not- prevent them.” 
Uhoretere Medzurako was sent to recall him. 

tn this vear, Kena no Omi, having received the summons, 


NAVEL an prox cutedt as far as Tsushima, where he fell ill, and died. His 


Que vi! 


letut tollowed up the course of the river,' and so entered 
\teateen, 
thin wite made a song, saying :— 


To Hirakata 

With the music of flutes he goes up— 
‘The youth of Kena 

Of Afumi, 

With the music of flutes goes up.? 


What Medzurako first arrived in Imna his* people who 
rcaenattecact in that country sent a song, saying : 一 


The Jand of Kara, 

How should it be called so? 
Medzurako has come! 

By the crossing of Iki— 
Opposite and afar, 
Medzurako has come ! 4 


‘ath veut, Spring, 2nd month. The Emperor took very ill. 
atvday. The Emperor died in the Tamaho Palace at Ihare, at 


ite a Ob Sa! 


' othe Un Raver. 

LuuuNutu ix the name of a place in the province of Afumi or Omi. The 
wont Waktge, youth, has here a suffix z, which is now wholly obsolete. It 
iy laud, huwever, occasionally in the “ Manyoshiu,” and may be identical 
wu the Camean suffix 4, a sort of definite article. 

buncialy were accompanied by the music of flutes, as appears from other 


VIC IVUNU NN いい 
Cie Kena no Ones, 
"Kata Nans “acrid, cruel, hard,” as well as the country. In Medzurako 


thure tw an allusion to the adjective Medzurashiki, “ strange, rare.” The 
whe wNh い ses the satisfaction of the people of Kena no Omi’s household in 
having Medaurako set over them instead of their own master. 

“the * Kojiki” has forty-three, no doubt wrongly. 


KsrpAi. 25 


Winter, 12th month, 5th day. He was buried in the 
misasagi on the Awi plain." - 

A certain book says :—‘‘ The Emperor died in the 28th 
year of his reign, namely the year Kinoye Tora. The state- 
ment in the text that he died in the 25th year of his reign, 
viz. the year Kanoto I, is taken from a passage in the 
‘Original Record’ of Pekche. This passage runs as 
follows: ‘In the year Kanoto I of the Cycle, the 3rd 
month, an army advanced to Ara and constructed the 
fortified place of Kwi-tok. In this month Koryo slew 
their king An. It is said, moreover, that the Emperor of 
Japan with the Prince Imperial died at the same time and 
were buried.’ This was the authority on which the state- 
ment was made. The year Kanoto I corresponds to the 
25th year of the reign. Later inquirers may ascertain 
which is correct.” ? 


1 In Settsu. This misasagi is visible from the railway, on the left as one 
goes from Osaka to Kioto. 

* The uncertainty about this date shows how imperfect the chronological 
records must have been even at this late period. 

There is this difficulty about making Keidai die in the 28th year of his 
reign. He was then 82, and his son died the following year, aged 70, which 
would make him born when his father was only 13. One chronological 
work suggests that there was an interregnum. But this is contrary to the - 
positive statement in the “ Nihongi.” 


A.D. 5246 


XVIII. 2. 


BOOK XVIII. 


THE EMPEROR MAGARI NO OHOYE (OR OHINE) HIRO-KUNI 
OSHI-TAKE KANAHI.! 


(ANKAN? TENNO.) 


THE Emperor Magari no Ohoye Hiro-kuni Oshi-take was the 
eldest child of the Emperor Wohodo. His mother’s name was’ 
Menoko-hime. As to the Emperor’s character, the walls were 
lofty, so that one could not peep in.» He was brave and 
generous, and had the capacity of a ruler of men. 

In the 25th year of his reign, Spring, the 2nd month, the 7th 
day, the Emperor Wohodo established Ohoye as Emperor, and 
on the same day he died.* 

In this month Ohotomo no Kanamura no Ohomuraji .and 
Mononobe no Arakahi no Ohomuraji were made Ohomuraji, 
both being continued in their previous offices. 

Ist year, Spring, Ist month. The capital was removed to 
Magari no Kanahashi, in the province of Yamato, by which 
name the palace* was called. 

3rd month, 6thday. On behalf of the Emperor, functionaries 
took wedding presents to the Imperial Princess Kasuga no 
Yamada, daughter of the Emperor Ohoke,′ and made _ her 
Empress‘ [otherwise called the Imperial Princess Yamada no 


' Magar is the name ofa place. Ohoye or Ohine means the elder of a 
family. The rest is literally “ wide-country-push-valiant-metal-sun.” 

* Ankan, “ easy-space.” 

5 An allusion to a passage in the “ Analects of Confucius.” See Legge’s 
edition, p. 211. The meaning is that he was of a reserved disposition, and 
not easy to understand and appreciate. 

‘ The 25th year of Keidai’s reign is AD. 531. Ankan succeeds him at 
once, yet his Ist year is A.D. 534. See above, p. 25. 

§ i.e. the Kanahashi Palace. § Ninken Tenné. 

7 This was only a formal installation. The real marriage took place in the 
7th year of Keidai's reign. 


.ANKAN. 27 


Akami]. There were, besides, three consorts appointed, viz., 
Satehime, daughter of Kose no Wobito no Oho-omi, Sate- 
hime’s younger sister, Kagarihime, and Yakahime, daughter 
of Mononobe no Itahi no Ohomuraji. 

Summer, 4th month, rst day. The High Steward, Oho- 
maro Kashihade no Omi,' by command of the Emperor, sent a 
messenger to Ishimi* to get pearls. The Kuni no Miyakko of 
Ishimi delayed coming to the capital, and the time passed 
without their delivering them. Ohomaro Kashihade no Omi 
was greatly incensed, and, having seized and bound the Kuni 
no Miyakko, interrogated them as to the reason. Wakugo no 
Atahe and the other Kuni no Miyakko were afraid, and ran 
away, and concealed themselves in an inner chamber of the 
hinder-palace.* The Empress Kasuga, unaware that they had 
come straight in,‘ was startled, and fell down deeply ashamed. 
Wakugo no Atahe and the others, being already convicted of 
the crime of intrusion, and having become liable to severe 
punishment, humbly offered the Empress the Miyake’ of 
Ishimi to be her absolute property, praying her to accept it by 
way of atonement for their offence of intrusion. A settlement 
was therefore made of the Miyake of Ishtmi. It was now 
divided and. made into districts, which were attached to the 
province of Kadzusa. 


' Kashihade no Omi means “steward minister,” so that here the name 
and the office coincided, as they frequently did at this time. 

* In Kadzusa. 

3 i.e. the Eimpresses’ apartments. 

4 Without warning or introduction. 

> The Miyake are frequently mentioned below. The word is defined in 
Yamada’s Dictionary as follows ;—“ Mi means august ; yake, house. The 
Miyake were granaries, in which was stored the rice which the peasants 
were made to cultivate on lands belonging to the government in the various 
provinces. The term was also applied to the government buildings belong- 
ing to them.” 

This word is written in two ways in Chinese. One rendering means 
store-house or granary, the other government house. The Miyake has two 
aspects corresponding to this distinction. They were primarily granaries 
to which were attached cultivated lands and serfs, and they were also local 
centres of government. But the present and other passages show that they 
were frequently private property. The Japanese Residency in Imna is called 
a Miyake, and even the kingdoms of Pekché and Silla are so termed. The 
Miyake are evidently the older Be somewhat modified. Cf. Vol. I. p. 214. 


XVIII. 3. 


XVIII. 4. 


28 NIHONGI. 


5th month. Pekche sent the Ha-pu Syu-tok, Tyok T6k-son, 
and the Syang-pu! To-tok, Kwi Chyukwiru, to come and render 
the Imperial tribute, and separately to present a memorial. 

Autumn, 7th month, 1st day. The Emperor made a decree, 
saying :—‘‘ The Empress, it is true, is of one body with the 
Emperor, but their designations, one being outer and the other 
inner, are quite distinct. Moreover let there be assigned a 
tract of Miyake land from (the revenues of) which to erect 
a Pepper* Court, so that after generations may hand down 
its memory.” Imperial Commissioners were accordingly 
appointed to select good rice-land. The Imperial Com- 
missioners, having received this charge, addressed Ajihari 


[otherwise called Satohi], Ohoshi Kahachi no Atahé, saying :— 


‘‘ Thou shouldst now offer to the Emperor the fat rice-land of 
Kiji.” Ajihari conceived a sudden grudging, and deceived 
the Imperial Commissioners, saying :—‘‘ This rice-land is 
subject to drought, and hard to irrigate. The surface water 
percolates readily, so that the expenditure of labour would be 
enormous, and the harvest very small.’”” The Imperial Com- 
missioners, 1n accordance with these words, made their report 
to the Emperor without reserve. ; 

Winter, roth month, 15th day. The Emperor commanded 
Kanamura, Ohotomo no Ohomuraji, saying :—‘‘ Although we 
have taken to us four wives there has been up till now no heir. 
When ten thousand years have passed,* Our name will be extinct. 
What dost thou propose should now be done, Our uncle * of Oho- 
tomo? Whenever we think of this, Our anxiety knows no rest.” 

Kanamura, Ohotomo no Muraji, addressed the Emperor, 
saying :—‘‘ This is also a subject of anxiety to thy servant. It 
is necessary that all the sovereigns of this country who rule the 
Empire, whether they have heirs or not, should have something 


1 Official ranks. Ha-puand Syang-pu mean respectively Lower and Upper 
Division, 

2 “The private apartments of the Empress, so called because (1) an Empress 
of the Han had the walls of her palace smeared with pepper in order to 
generate warmth, or (2) because she always had a supply of pepper flowers 
about her, hoping to be fruitful Ike them.’-—Giles. 

3 i.e. when I am dead. 

4 Uncle, like cousin or brother in the mouths of European sovereiyns, is 
only a term of friendly grecting. 


ANKAN.. 29 


by which they should have a name. I pray, therefore, that on 
behalf of the Empress and thy other consorts Miyake lands 
may be established, and made to remain unto future genera: 
tions, so that relics of the past may be manifested.’ 

The Emperor commanded, saying :—“‘ Be it so; let them be 
speedily established.” Kanamura, Ohotomo no QOhomuraji, 
recommended to the Emperor that the Mivake of Oharida 
with serfs ' from every province should be granted to Satehime, 
that the Miyake of Sakurawi [one book says, “ And in addition 
the Miyake of Chinuyama”] with serfs from every province 
should be granted to Kagarihime, and that the Miyake of 
Naniha with spade-labourers from every district should be 
granted to Yakahime as an indication to posterity, and an 
example by which to view the past. The Emperor com- 
manded, saying :—‘‘ Let it be done as proposed.” 

Intercalary 12th month, 4th day. The Emperor made a 
progress to Mishima. Kanamura, Ohotomo no Ohomuraji, 
was in attendance. 

The Emperor, through Ohotomo no Ohomuraji, made in- 
quiry as to good rice-land of the Agata-nushi* Ihi-bo. The 
Agata-nushi Ihi-bo was delighted beyond measure, and with 
the utmost reverence and loyalty offered as a present Upper 
Mino and Lower Mino, Upper Kuhabara and Lower Kuha- 
bara, as well as land in Takefu, 40 ché in all. Ohotomo no 
Ohomuraji, by command of the Emperor, addressed him,* 
saying :—‘‘ Of the entire surface of the soil, there is no part 
which is not a Royal grant in fee; under the wide Heavens 
there is no place which is not royal territory. The previous 
Emperors therefore * established an illustrious designation and 
handed down a vast fame: in magnanimity they were a match 
with Heaven and Earth: in glory they resembled the sun and 
moon. They rode afar and dispensed their mollifying influence 
to a distance; in breadth it extended beyond the bounds of the 
capital and cast a bright reflection throughout the boundaries 
of the land, pervading everywhere without a limit. Above they 


* Tana-be. See above, Vol. I. p. 214. 

3 District-lord. 3 ie. Ajihari. 

* From this point to the cnd of the paragraph is taken from the monu- 
ment of a personage named /#fl 東 =E, of the Liang Dynasty of China. 


XVIII. 5. 


XVIII. 6. 


3O NIHONGI. 


were the crown of the nine heavens: they passed abroad 
through all the eight points of the compass: they declared 
their efficiency by the framing of ceremonial observances: they 
instituted music,’ thereby manifesting order. The resulting 
happiness was truly complete: there was gladness which 
tallied with that of past years.’ 

Now thou, Ajihari, being an obscure and insignificant subject 
of the realm, didst suddenly entertain a grudging as regards the 
lands of the Crown, and hast lightly disregarded the messenger. 
It is the Imperial will that thou, Ajihari, shalt henceforth cease to 
hold the office of Local Governor.” Hereupon, the Agata-nushi 
Ihibo's heart was filled with mingled joy andawe. He took his 
son Toriki and presented him to the Ohomuraji as a servant. 
Then Ajihari, Ohoshi Kahachi no Atahe, was afraid, and had 
lasting regret. Prostrating himself on the ground, with the 
perspiration streaming from him, he addressed the Ohomuraji, 
saying :—‘‘ I am an ignorant subject, and my crime deserves 
ten thousand deaths. I pray humbly that I may be allowed 
to furnish from each district in spring-time five hundred spade- 
labourers, and in the time of autumn five hundred, for the 
Emperor’s service. My descendants to all ages will pray for 
their lives in dependence on this,* and they will keep it before 
them for ever as an exemplary punishment.” He separately 
presented’ to Ohotomo no Ohomuraji six cho of rice-land in 
Sawida. This seems to have been the origin of the labourers 
of the Agata of Kahachi being attached to the Miyake of 
Takefu in Mishima as serfs. 

This month Hatahime, daughter of Kikoyu, Ihoki be no 
Muraji, stole a necklace belonging to Okoshi, Ohotomo no 
Ohomuraji, and presented it to the Empress Kasuga. The 
matter was at length discovered, and Kikoyu gave his daughter, 
Hatahime, to be a servant of the Uneme. [The Kasuga Be 


* The importance of music as a means of government is often insisted on 
in the ancient Chinese literature. The interlinear version has here w/a-maz, 
“song and dancing,” which latter was no doubt included. Ceremony and 
music are put generally for the pomp and circumstance which are the life of 
an Imperial Court. 

* Here we have the Impcrial theory formulated in terms, be it noted, 
which are borrowed entirely from Chinese writings. 

3 i.e. this will be a perpetual ransom for the lives of my cescendants. 


ANKAN。 31 


Uneme.'] He also presented (to the Emperor) the Miyake of 
Ihokibe in Koshibe in the province of Aki, and therewith 
redeemed his daughter’s crime. Okoshi, Mononobe no Oho- 
muraji, fearing that he might become implicated in the matter, 
could not feel secure, and presented to the Emperor Towochi 
Be, with. Kusasa, Toi [Kusasa and Toi are names of two 
villages], and Nihe no Hasebe, in the province of Ise, and also 
Wisayamabe, in the Land of Tsukushi. 

The Kuni no Miyakko of the province of Musashi, Omi, 
Kasahara no Atahe, had a dispute with a relation named Wogi 
as to who should be Kuni no Miyakko. This went on for 
years and could not be settled. Wogi was of an obstructive 
and rebellious disposition ; he had a high spirit, unapt for com- 
pliance. He secretly sought support from Wokuma, the Kuni 
of Kamitsukenu,* and conspired with him to kill Omi. Omi 
became aware of this, and made his escape to the capital, 
where he informed the Court. When the matter came to be 
decided, Omi was made Kuni no Miyakko, and Wogi was 
executed. Omi, Kuni no Miyakko, his breast filled with 
mingled awe and gladness, could not restrain himself, but 
reverently offered to the State the four Miyake of Yokonu, 
Tachibana, Ohohi, and Kurasu. 

This was the year Kinoye Tora (51st) of the Cycle. 

2nd year, Spring, 1st Month, 5th day. The Emperor made 
a decree, saying :—‘‘ Of late, for several successive years, the 
crops have produced well ; there have been no frontier anxieties : 
the people take pleasure in their husbandry: my black-headed 
subjects of every calling are free from famine: benign influences 
extend agreeably over the universe: cries of admiration fill 
Heaven and Earth: within and without serenity is every- 
where diffused : the commonwealth is flourishing : Our joy is 
extreme: let there be a Great Revel for five days, to the delight 
of the Empire.” 

Summer, 4th month, 1st day. The Be of the Toneri of 
Magari was established, and the Be of the Yuki of Magari.° 

5th month, 9th day. There were established the Miyake of 


"i.e. The Empress’s waiting-women. * 1.e. Kédzuke. 


3 These Be were evidently intended to commemorate the Emperor’s name. 
The Yuki were archers. 


XVIII. 9 


A.D. 535. 


XVIII. 8. 


XVIII. y. 


32 NIHONGI. 


Funami and Kama in Tsukushi, the Miyake of Tosa, Kuha- 
bara, Kato, Ohonuku and Aka in the province of Toyo, the 
Miyake of Kasuga be, in the province of Hi, the Miyake of 
Koshibe and Ushika in the province of Harima, the Miyake of 
Shidzuki, Tane, Kukutsu, Hawaka, and Kaha-oto, in the further 
province of Kibi, the Miyake of Iye and Itoshibe in the 
province of Ata,' the Miyake of Kasuga be in the province of 
Aha, the Miyake of Fuse and Kahabe in the province of Ki, 
the Miyake of Soshiki in the province of Tamba, the Miyake 
of Ashiura in the province of Afumi, the Miyake of Mashiki 
and Iruka in the province of Wohari, the Miyake of Midono 
in the province of Kamitsukenu, and the Miyake of Wakanihe 
in the province of Suruga.^ 

Autumn, 8th month, rst day. By Imperial command Be of 
dog-keepers * were established in every province. 

gth month, 3rd day. The Emperor appointed Sakurawi 
Tanabe no Muraji, Agata no Inukahi no Muraji, and Naniha no 
Kishi, to the charge of the revenues from the Miyake. 

13th day. The Emperor specially commanded the Oho- 
muraji, saying :—‘‘ Let cattle be let loose on Ohosumi-jima, 
and in the fir-plain of Hime-jima at Naniha. By this we hope 
that a name will be handed down to after times.”’ * 

Winter, 12th month, 17th day. The Emperor died in the 
palace of Kanabashi at Magari, at the age of seventy. 

In this month the Emperor was buried in the misasagi on 
the hill of Takaya at Furuichi in the province of Kahachi. In 
this misasagi there were buried along with the Emperor the 
Empress, who was the Imperial Princess Kasuga no Yamada, 
and the Emperor’s younger sister, the Princess Kamisaki.* 


' Now part of Satsuma. 

2 This institution of Miyake seems to show that the Central Government 
was vigorously extending its power in the provinces. The Imperial theory 
was being translated into practice. 

* Inukahi, a frequent surname in old Japan. The “Shukat” says :— 
“They had probably charge of the dogs to guard the Miyake against 
thieves.” 

4 In 717 A.D. an order was given to discontinue the cattle-breeding estab- 
lishments of Ohosumi-jima and Hin:e-jima, and to allow the peasantry to 
till the land. 

> Or Kanzaki. 


つ EN KWA. 33 


THE EMPEROR TAKE-WO HIRO-KUNI OSHITATE。 


(SENKWA* TENNO.) 


The Emperor Take-wo Hiro-kuni Oshitate was the second 
child of the Emperor Wohodo, and the younger brother by 
the same mother of the Emperor Magari no Ohoye Hiro-kuni 
Oshitake Kanahi. 

The Emperor Magari no Ohoye Hirokuni Oshitake Kanahi 
died in the 12th month of the second year of his reign, 
leaving no heir. The Ministers in a body delivered up 
the sword and mirror* to Takewo Hirokuni Oshitate no 
Mikoto, and made him assume the Imperial Dignity. As to 
his character, his capacity was unalloyed throughout, his 
intelligence surpassingly bright, and he did not play the ruler, 
making a boast to people of his abilities. Superior men gave 
him their allegiance. 

Ist year, Spring, Ist month. The capital was transferred to 
Ihorino in Hinokuma,‘ whence the palace took its name. 

2nd month, rst day. Ohotomo no Kanamura no Oho- 
muraji and Mononobe no Arakahi no Ohomuraji were ap- 
pointed Ohomuraji, both as before. Moreover, Soga no Iname 
no Sukune was made Oho-omi and Abe no Ohomaro no Omi 
Daibu. 

3rd month, rst day. The functionaries petitioned that an 
Empress might be appointed. 

8th day. The Emperor commanded, saying :—‘ Let her 
who is already my proper * consort, viz. the Imperial Princess 
Tachibana no Nakatsu, daughter of the Emperor Ohoke, be 
appointed Empress.’’ She bore to him one son and three 
daughters. The eldest was called the Imperial Princess Ishi 
hime,* the next was called the Imperial Princess Koishi hime,’ 
the next was called the Imperial Princess Kura no Wakaya 
hime, and the next the Imperial Prince Kamu-uye-ha [other- 


' The elements of this Emperor’s name are literally “ valiant-small-wide- 
country-push-shield.” 

* Senkwa means “ diffuse-civilization.” 3 The Regalia. 

* In Yamato. > j.e. not a concubine 6 Stone-princess. 

* Little-stone-princess. 

VOL. II. D 


XVITI. ro, 


A.D. 536. 


く VIII。』r。 


XVII. 12. 


34 NIHONGI. 


wise Mariko]. He was the ancestor of the two families' of 
the Tajihi no Kimi and the Ina no Kimi. The concubine 
whom he already had, viz. Ohoshi Kahachi no Wakugo hime, 
bore to him one son, named the Imperial Prince Honowo.’ 
He was the ancestor of the Kimi of Shihida. 

Summer, 5th month, rst day. The Emperor made an edict, 
saying :-—‘‘ Food is the basis of the Empire. Yellow gold- and 
ten thousand strings of cash cannot cure hunger.′ What 
avails a thousand boxes of pearls to him who is starving of 
cold? Now the province of Tsukushi is a place reached: by 
visitors to our Court from far and near; it is a barrier passed 
by travellers going and coming. Therefore the countries 
beyond the sea, awaiting the water of the ocean,‘ come as our 
guests: looking up to the clouds of Heaven, they bring us 
tribute. From the days of the Emperor in the womb * down to 
Ourselves, grain has been stored up and hoards of provisions 
accumulated as a distant preparation for evil years, and for the 
cordial entertainment of our good guests. For the peace of 
our country there is nothing better than this. We therefore 
send Asomo no Kimi to transport thither a further supply of 
grain from the Miyake of the district of Mamuta in Kahachi. 
Let Soga no Oho-omi and Iname no Sukune send Wohari no 
Muraji to transport grain of the Miyake of the province of 
Wohan. Let Arakahi, Mononobe no Ohomurajisend Nihinomi 
no Muraji to transport grain from the Miyake of Nihinomi. 
Let Abe no Omi send Iga no Omi to transport grain from the 
Miyake of the province of Iga. Let there be built a Govern- 
ment House at Nanotsu no Kuchi.’ Moreover, the Miyake of 
the three provinces of Tsukushi, Hi, and Toyo are dispersed 
and remote: transport is therefore impeded by distance. In 
the case of an emergency it would be difficult to provide for 
sudden needs. Let the various districts therefore be charged 
each severally to transfer (the Miyake), and to erect one jointly 
at Nanotsu no Kuchi, thus making provision against extra- 
ordinary occasions, and long preserving the lives of the people. 


' Lit. surnames. * Flame of fire. 

3 It must not be inferred from this that the Japanese had coin at this 
time. It is simply a phrase borrowed from the Chinese. 

‘ The tides. 5 Ojin Tenno. * In Chikuzen. 


SENKWA. 35 


Speedily go down to the districts (in question) and make known 
to them Our behests.”’ 


Autumn, 7th month. Mononobe no Arakahi no Ohomuraji 
died. | 

This year was the year Hinoye Tatsu (53rd) of the Cycle. 

2nd year, Winter, roth month, 1st day. By reason of Silla’s 
hostility towards Imna, the Emperor commanded Ohotomo no 
Kanamura no Ohomuraji to send his sons Iha and Sadehiko 
to the assistance of Imna. At this time Tha staid in Tsukushi, 
where he took charge of the local Government, and made pre- 
parations against the three Han.' Sadehiko went to Imna and 
restored peace there. He also lent aid to Pekche. 

4th year, Spring, 2nd month, roth day. The Emperor died 
in the Palace of Ihorino in Hinokuma at the age of seventy- 
three. 

Winter, 11th month, 17th day. The Emperor was buried 
in the misasagi at the top of the acclivity of Tsukijima, in 
Musa, in the province of Yamato. 

There were buried with him in the same misasagi the 
Empress, viz. the Imperial Princess Tachibana and her infant 
‘child 

There is no mention in the records of the year of the 
Empress's death. Probably the infant child had died 
before reaching manhood. 


1 i.e. Silla, Pekché, and Koryo. 


* In Japanese wakugo. This word is also found as a proper name, which 
would account for the strange remark of the “ Original Commentary.” 


D 2 


A.D. 537 


XVIIL.13. 


A.D. 539 


BOOK XIX. 


THE EMPEROR AME-KUNI OSHI-HIRAKI HIRO-NIHA.『 
(KIMMEI* TENNO.) 


THE Emperor Ame-kuni Oshi-hiraki Hiro-niha was the right- 
ful heir of the Emperor Wohodo. His mother’s name was: 
the Empress Tashiraka. The Emperor loved him, and kept 
him constantly at his side. When the Emperor was young 
he had a dream, in which a man appeared to him, saying :— 
‘Tf thou makest a favourite of a man called Hada no Ohotsuchi, 
thou wilt surely possess the -Empire when thou dost attain to. 
manhood.” When he awoke, he sent messengers to search: 
everywhere. They got from the province of Yamashiro, the. 
district of Kii and the township of Fukakusa, a man whose 
name and surname were actually as in the dream. Upon this 
joy pervaded his whole frame. ‘‘ A dream without precedent ! ”’ 
he exclaimed, and addressed him, saying :—‘‘ Has anything 
happened thee ?”’ He answered and said :—‘‘ Nothing. Only. 
when thy servant was on his way back from Ise, whither he. 
had gone to trade, he fell in with two wolves * on a mountain,, 
who were fighting with one another, and were defiled with 
blood. Thy servant got down from his horse, and, having 
rinsed his mouth and hands, made prayer to them, saying :— 
‘Ye are august deitics, and yet ye take delight in violence. 


1 Heaven-land push-open wide-court. 

* Kimmel. Legge renders this by “reverential, intelligent.” Vide 
“ Shooking,” p. 15. 

4 “No true wolf exists in Japan, but Canis hodophylax is a sort of lame 
counterfeit of the European beast.”— Dickins, in Satow and Hawes’ “ Hand- 
book of Japan,” p. [go]. Of the Ohokami, lit. “ Great God,” by which the. 
Chinese character for wolf is rendered, Dickins says, “If it exists, nothing 
is known of it to science.” 


KIMMEI。. 37 


If ye were to fall in with a hunter, very speedily ye should be 
taken.’ So thy servant restrained them from fighting together, 
and having wiped them and cleansed their blood-stained hair, 
eventually let them go, thus saving both their lives.” The 
Emperor said :—‘‘ This is undoubtedly your reward.” ' So he 
made him to serve near his own person, and treated him with 
a favour which was daily renewed, so that he arrived at the 
height of great wealth. When the Emperor came to the throne, 
_ he appointed him to the Treasury. | 

In Winter, the roth month of the 4th year of his reign, the 
Emperor Takewo hiro-kuni oshi-tate died. The Imperial 
Prince, the Emperor? Ame-kuni oshi-hiraki hiro-niha, ad- 
dressed the Ministers, saying :—‘‘ I am young? in years, and of 
shallow knowledge. I have not yet had experience of the 
affairs of government. The Empress Yamada has a clear 
acquaintance with all matters of administration, and I pray 
you to apply to her and then decide.” 

The Empress Yamada rendered humble thanks, saying :— 
Your handmaiden has been treated with favour, far beyond 
seas and mountains. But the manifold machinery of govern- 
ment is much too difficult a charge for a woman to undertake 
it. Now the Imperial Prince honours age, and shows affection 
to the young. He treats the wise with courtesy, and all day 
long neglects his food while he attends to others. Not only 
so, but young as he is, the point comes through.‘ Already he 
has at his disposal an auspicious reputation, he is of a mild 
disposition and earnest in compassionate care. I pray the 
Ministers that they will, without delay, cause him to ascend 
to the Dignity, and preside gloriously over the Empire.” * 

12th month, 5th day. The Imperial Prince Ame-kuni oshi- 


i.e. his being recommended to the Emperor in a dream. 

2 Sie. 

> A brother had died four years before, aged seventy, and another had 
just died, aged seventy-three. Kimmei is said to have died A.D. 571, at the 
age of sixty-three, or cighty-one, by another account. Evidently the 
chronology is not yet quite satisfactory. 

* An allusion to the Chinese saying, “ Talent will show itself: like an awl 
in a bag, the point comes through.” V¢de Giles, p. 1309. 

* The Empress’s speech is composed almost wholly of sentences from 
Chinese authors. 


XIX, 2. 


XIX. 3. 


A.D. 540. 


XIX. 4. 


38 NIHONGI. 


hiraki hiro-niha assumed the Imperial Dignity. The Empress 
was honoured with the title of Grand Empress. Ohotomo no 
Kanamura no Ohomuraji and Mononobe no Okoshi no Oho- 
muraji were made Ohomuraji, and Soga no Iname no Sukune 
no Oho-omi was made Oho-omi, all as before. 

Ist year, Spring, rst month, 15th day. The officials 
petitioned for the appointment of an Empress. The Emperor 
gave command, saying :—‘‘ Let my proper consort, Ishihime, 
daughter of the Emperor Take-wo hiro-kuni oshi-tate,' be ap- 
pointed Empress.” 

She bore him two sons and one daughter. The eldest was 
called the Imperial Prince Yata no Tama-katsu no Ohoye, the 
middle one was called Wosada Nunakura Futo-damashiki no. 
Mikoto,* the youngest was called the Imperial Princess Kasa- 
nuhi [otherwise called the Imperial Princess Satake]. 

znd month. A man of Pekche named Kwi-chi-pu came 
over aS an emigrant. He was settled in Yamamura, in the. 
district of Sofu no Kami, in the province of Yamato. He was 
the ancestor of the present Kochifu* of Yamamura. 

3rd month.—The Yemishi and the Hayato, both bringing 
their people with them, came and rendered allegiance. 

Autumn, 7th month, 13th day. The capital was removed to 
Shikishima, in the district of Shiki, in the province of Yamato. 
It was accordingly called the Palace of Kanazashi in 
Shikishima. 

8th month. Koryé, Pékché, Silla and Imna all sent envoys. 
together to render tribute. The men of T’sin and of Han, etc., 
the emigrants from the various frontier nations were assembled 
together, settled in the provinces and districts, and enrolled 
in the registers of population. The men of T’sin* numbered 


' Senkwa Tenno. She was therefore his niece, daughter of his half- 
brother by the father’s side. 

* Bindatsu Tenno. 

* The traditional Japanese rendering of the Corean name Kwichipu. 

* T’sin and Han are the Chinese dynasties so called. These men must 
have been recent emigrants from China to Corea, or their near descendants. 
who had not yet been merged in the general population. This statement 
throws light on Japanese ethnology. It shows that not only the upper 
classes, as appears from the “ Seishiroku,” but the common people contained 
a large foreign (Chinese and Corean) element. 


- KIMMEL. 39 


in all 7053 houses. The Director of the Treasury was made 
Hada’ no Tomo no Miyakko. 

gth month, 5th day. The Emperor made a progress to the 
shrine of Hafuritsu? at Naniha. He was accompanied by 
Kanamura, Ohotomo no Ohomuraji; Inamochi, Kose no Omi, 
and Okoshi, Mononobe no Ohomuraji. The Emperor inquired 
of the Ministers, saying :—‘‘ How many troops would be re- 
quired to conquer Silla?”? Okoshi, Mononobe no Ohomuraji 
and the rest addressed the Emperor, saying :—‘‘ With only a 
few soldiers it would not be easy to chastise Silla. Formerly, 
in the sixth year of the reign of the Emperor Wohodo, Pékché 
sent envoys petitioning that the four districts of Imna, viz. 
Upper Tari, Lower Tari, Syata and Muro might be granted to 
him.’ Kanamura, Ohotomo no Ohomuraji readily agreed with 
the request contained in this petition, and granted the demand. 
In consequence of. this, Silla has cherished resentment for 
many years. Its chastisement should not be lightly under- 
taken.” Now Ohotomo no Kanamura staid in his house at 
Sumiyoshi,‘ and, on the pretence of illness, did not attend 
Court. The Emperor sent Magariko, Awomi no Ohotoshi, 
courteously to make kind inquiries. The Ohomuraji humbly 
thanked the Emperor, and said :—‘‘ That which ails me is 
nought else than this. The Ministers now say that it was I 
who lost Imna. Therefore I was afraid, and did not come to 
Court.’”” So he made a present to the messenger of a saddle- 
horse, and showed him great friendliness and honour. Awomi 
no Ohotoshi made a faithful report to the Emperor, who com- 
manded, saying :—‘‘ Thou hast long shown the utmost fidelity : 
be not moved by what people may say.” He acquitted him of 
all guilt, and showed him increasing favour. 

This year was the year Kanoye Saru (57th) of the Cycle. 

2nd year, Spring, 3rd month. The Emperor took to him 


five concubines. The senior concubine was the Imperial ・ 


Princess Kurawakaya hime, younger sister of the Empress. 
She bore to him the Imperial Prince Iso no kami. The next 
was also a younger sister of the Empress, named the Imperial 
Princess Hikage. 

1 T’sin is called Hada in Japanese. 


? Hafuri means a Shinto priest, tsu is probably the genitive particle. 
+ See above, p. 7. * Or Suminoye, near Sakai. 


XIX, 6. 


40 NIHONGI. 


The statement made here that she was the Empress’s 
younger sister is clear. This is the daughter of the Em- 
peror Hinokuma no Takada.’ And yet in enumerating 
the consorts the name of her consort-mother and the name 
of the Imperial Princess do not appear. I do not know 
what writing it is taken from. Some future inquirer may 
discover.“ 

She bore to the Emperor the Imperial Prince Kura. The 
next was the daughter of Soga no Oho-omi, Iname no Sukune. 
Her name was Kitashi hime. She had seven sons and six 
daughters. .The first was called the Imperial Prince Ohoye. 
He became Tachibana no Toyohino Mikoto.* The second was 
called the Imperial Princess Ihane. [Also called the Imperial 
Princess Ime.] At first she was priestess to the great Deity 
of Ise, but was afterwards dismissed, being convicted of an 
intrigue with the Imperial Prince Mubaragi.‘ The third was 
called the Imperial Prince Atori. The fourth was called Toyo- 
mike Kashikiya no Mikoto.’ The fifth was called the Imperial 
Prince Mariko. The sixth was called the Imperial Princess 
Ohoyake. The seventh was called the Imperial Prince Iso no 
Kami-be. The eighth was called the Imperial Prince Yama- 
shiro. The ninth was called the Imperial Princess Ohotomo. 
The tenth was called the Imperial Prince Sakurawi. The 
eleventh was called the Imperial Princess Katano. The twelfth 
was called the Young Imperial Prince Tachibana ga moto. The 
thirteenth was called the Imperial Princess Toneri. The next 
(concubine) was a younger sister of Kitashi hime by the same 
mother, named Wonane-gimi. She bore four sons and one 
daughter. The first was called the Imperial Prince Mubaragi. 
The second was called the Imperial Prince Katsuraki. The 
third was called the Imperial Princess Hasetsukabe Anahobe. 
The fourth was called the Imperial Prince Hasetsukabe 


1 Senkwa Tenno. 

* These genealogies present much that is obscure and contradictory. 
The “ Kojiki”? varies. One thing, however, is clear, that the Emperors at this 
time married their own half-sisters and other near relations. 

> Yomei Tenno. 

* Or Ibaragi, or Uberagi. He was her half-brother by the father’s side, 
and cousin by the mother’s side. 

+ Suiko Tenno. 


KiMMEr。 4! 


Anahobe. [Otherwise called the Imperial Prince Amatsuka 
no ko: one writing has, ‘‘ otherwise called the Imperial Prince 
Sumuto.”] The fifth was called the Imperial Prince Hasebe. 


One writing has :—‘‘ The first was called the Imperial 
Prince Mubaragi. The second was called the Imperial 
Princess Hasetsukabe Anahobe. The third was called the 
Imperial Prince Hasetsukabe Anahobe, otherwise called 
the Imperial Prince Sumuto. The fourth was called the 
Imperial Prince Katsuraki. The fifth was called the Im- 
perial Prince Hasebe.” One writing says:—‘ The first 
was called the Imperial Prince Mubaragi. The second 
was Called the Imperial Prince Sumuto. The third was 
called the Imperial Princess Hasetsukabe Anahobe. The 
fourth was called the Imperial Prince Hasetsukabe Ana- 
hobe, also called the Imperial Prince Amatsuka no ko. 
The fifth was called the Imperial Prince Hasebe.” In 
the original record of the Emperors there are many old 
characters, which underwent frequent alterations in the 
hands of the compilers. Later men, in learning to read 
them, modified them to suit the meaning, and, owing 
to their being handed down by repeated copying, errors 
eventually arose, by which the order was disturbed, and 
elder and younger mistaken for one another. We have 
now investigated old and new, and restored the truth. 
In cases where it was difficult to ascertain it, we have 
selected and followed one (MS. ?) and noted down carefully 
the variants. All other (passages) follow the same rule.’ 


The next (consort) was the daughter of Kasuga no Hifuri no 
Omi, by name Nukako. She bore the Imperial Princess 
Kasuga no Yamada, and the Imperial Prince Tachibana no 
Maro. : 


1 Itis difficult tosay anything of the authorship of this note. It is clearly not 
from the pen of the compiler of the “ Nihongi.” The word | have rendered 
“modifed ? is engrave (or carve)—alter (Fl) Bi), which looks rather as if 
block-printing were referred to. This would bring the writer down to the 
thirteenth century or thereabouts. The “original record of the Emperors ” 
is very like the title of one of the parts of Shotoku Daishi’s “ Kiujiki.” See 
below, XXII, 32. The Japanese commentators give no help here. 


a. 4 


XIX. 8. 


42 NIHONGI. 


Summer, 4th month. The second Kanki! of Ara named 
I-Than-hyé, and the Té-pu-son Ku-chhyu-yu-ri, the Syang-syu- 
wi? of Kara named Kachyon-hye, the Kanki of Cholma named 
San-pan-hyé, the Kanki’s son, the junior Kanki of Tara named 
I-tha, Ko-tha son of the Kanki of Sa-i-ki—these Kanki, together 
with Kibi no Omi, the (Japanese) Commissioner for Imna, pro- 
ceeded to Pekche, and together heard the Imperial edict read. 
Syéng-myong,’ King of Pekché, addressing the Kanki of Imna 
and the others, said : 一 

“he Emperor of Japan decrees that Imna shall be wholly 
re-established. Now by what means is this to be done? Why 
should not each of you with the deepest loyalty develop the 
sage purpose ? ”’ * 

The Kanki of Imna and the others answered and said :— 
7 Already two or three times proposals have been made to 
Silla, but no answer has been received. Let the present inten- 
tion be again communicated to Silla, and if there is still no 
reply, it will now be well that all of us should send envoys to 
go and lay the matter before the Emperor. It will then depend 
on the Great King’s will whether Imna is to be established or 
not. We shall humbly receive his instructions. Who shall 
dare to offer a word of objection? Now the territory of Imna 


' The Corean pronunciation of the Chinese characters would be Hanki, 
but here and below Kanki is no doubt the correct word. 

2 Syang-syu-wi means “highest rank.” 

1 The “Tongkam” calls him Syong. It has only a few words under this 
year, and nothing is said of the events here related. 

* Notwithstanding the respectful terms in which the King of Pékché speaks 
of the Emperor of Japan, it would be a mistake to suppose that their rela- 
tions were those of suzerainty. The King of Pékché made war without 
consulting Japan, and several times during this century received investiture 
from the reigning Chinese Dynasty, as in 528 and 570. Possibly the 
Japanese historians may have garbled the documents before them so as to 
make them read more respectful to the Mikado. But for the period we have 
now cone to it is not necessary to take this view. The kinglets of Corea 
very likely were not sparing of complimentary phrases which cost them 
nothing. A Chinese author mentions the fact that at this period the Coreans 
styled Japan 大 B, or the Great Country. 

I am inclined to think that the word Japan in this passage has been 
introduced retrospectively. If this had been the official designation of the 
country at this time, it would in all probability have been used in the letter 
addressed to the Emperor of China in Suiko’s reign. ; 


・ く IMMEI. 43 


is conterminous with Silla, and it is to be feared that this will 
prove disastrous to Chhak-syun, etc. * 
By etc. is meant Tok-kwi-than and Kara. The reference 
is to the disaster of the conquest of Chhak-syun and the 
other provinces. 

King Syong-myong said:—‘‘In former times, during the 
reigns of my ancestors, King Sok-ko' and King Kwi-syu,’* the 
Kanki of Ara, Kara, and Chhak-syun first sent envoys and 
entered into communication. We became knitted together by 
a cordial friendship, and they were treated as children or 
younger brothers. It was my hope that they should flourish 
continuously. But now they have been deceived by Silla and 
have caused the Emperor to be wroth, and Imna to be angry. 
This is the fault of me, the incompetent one, for which I am 
profoundly sorry. I therefore sent Maro,* the Ha-pu Chung- 
cha-phyong, and Méno, the Syong-pang Kap-syo, to Kara to 
meet the Imna authorities, and, having sworn together, there- 
after earnestly and perseveringly to concert measures for the 
establishment of Imna, without forgetfulness either morning or 
evening. Now the terms of the Emperor’s commands are— 
‘ Let Imna be at once established.’ I therefore wish to consult 
with you as to the means of setting up Imna and the other 
provinces, Let this matter be well weighed by you. Moreover 
I shall send for Silla to the Imna frontier, and ask whether 
he means to obey or not. Upon receiving his answer we 
can send envoys together to report to the Emperor and humbly 
receive his instructions. If, however, before the return of the 
envoys, Silla watches an opportunity and invades Imna, I will 
go to its assistance, so that there is no need for anxiety. Let 
us, however, make good preparation to defend ourselves; let 
us be watchful and not forgetful. As to what you specially 
tell me, viz. that you fear disaster for Chhak-syun, etc., it is 
not (merely) the aggressiveness of Silla which has made 
this possible. Tok-kwi-than lies on the border between Kara 
and Silla, and for several successive years has been harassed 


* Probably King Syoko. 3 Kusyu. 

3 From this it would appear that Maro is a Corean name as well as 
Japanese. It also occurs in Keidai Tenn5’s reign. Ha-pu means “lower 
division.” Chung-cha-phy6ng is the name of a high office in Corea. 


XIX. 9. 


XIX. 10. 


44 NIHONGI. 


and defeated. Imna has not been able to render it assistance, 
and it has therefore suffered ruin. “South Kara, being a very 
small place, was unable promptly to make defence, and knew 
not whom to rely upon. Therefore it has come to ruin. As 
to Chhak-syun, the upper and lower classes practise double- 
dealing so much so as to wish voluntarily to join Silla and to 
hold secret communication with that object. Therefore it has 
come to ruin. Viewed in this light, the downfall of these three 
provinces had very sufficient causes. 

Formerly Silla asked help from Koryo, and with its assistance 
invaded Imna and Pékché, but to this day without conquering 
them. How then could Silla alone destroyImna? If youand 
I, the incompetent one, now join our powers, and with united 
hearts place our inward trust in the Emperor, Imna will 
assuredly be established.” 

Each received presents according to his station, and they 
took their way homewards joyfully. 

Autumn, 7th month. Peékché, hearing that the (Japanese) 
authorities of Ara were intriguing with Silla, sent Pirimakko, 
Nasol of the Senior division, the Nasol Syén-mun, the Nasol 
of the middle division, Mtok-hiop Me-syun, and Ki no Omi, 

The Nasol Ki no Omi was probably the son of Ki no 
Omi by a marriage with a Corean woman, who therefore 
remained in the country and was made Nasol by Pekche. 
It is not clear who his father was. Other cases all follow 
this rule. 
the Nasol Mimasya, on a mission to Ara, to summon to 
them the agents of Silla and Imna, and to concert measures 
for the establishment of Imna. He _ separately reproved 
Kahachi no Atahe, the chief Japanese authority of Ara, 
roundly for intriguing with Silla. 
The Pekché ‘ Original Record” has Kapuchipi Atahe 
Akyoninasacharomato. This is not clear. 
Addressing Imna, he said :—‘‘In past times, my ancestors, 
Kings Sokko and Kwisyu,' were first joined in amity with the 
former Kanki. They became as it were brethren. I therefore 
look upon you as my children or younger brothers, and you 
regard me as a father or elder brother. Together we serve the 


| See above, p. 43. 


- KIMwEi。 45 


Emperor, and unitedly repel hostile violence, procuring up till 
now the peace of the country and the integrity of the State. 
When I think of the friendly language of my ancestors and the 
former Kanki, it seems to me like the shining sun. From that 
time to this, I have sedulously maintained friendship with my 
neighbours and have always dealt honestly with the allied 
countries. My affection for them passes that of flesh and 
bones.’ It was the constant prayer of me, the inept one, that 
such a fair beginning might have a fitting end. I cannot 
understand why people should lightly give credit to vague 
rumours and for a space of several years should have impul- 
sively abandoned their purpose. It may be said of such, in the 
words of the men of old, that ‘they repent when it is too late.’ 
But if, as regards the present, they swear to the gods as far as 
the cloud-spaces above, and down. to the region within the 
springs ? below, and amend their faults so as to accord with the 
past, revealing all that they do without the least reserve, so 
that their loyalty penetrates to the spirits, and if they take 
themselves severely to task, this may again be accepted. We 
are told that of those who stand in the position of successors, 
honour is to him who keeps well in the rut made by his pre- 
decessors, and makes the hall and roof to prosper, thereby 
accomplishing a meritorious service.’ I therefore wish to go 
back and reverence the kindly feeling of the friendship of former 
ages, and, in respectful obedience to the terms of the Emperor’s 
decree, rescue from Silla the provinces torn off by it, viz. South 
Kara, Tok-kwi-than, etc., and restoring them to their original 
connection and making them transfer to Imna their substance, 
strive to play the part to them of father or elder brother, con- 
stantly doing homage to Japan. It is this which deprives my 
food of flavour, and robs me of peaceful slumber, my mind 
being full of anxious thought while I regret the past and 
practise self-discipline for the present. 

Now all the world knows Silla’s blandishing words and 
subtle deceptions. You, out of an indiscriminating confidence 


' ie. I Jove them more than a brother. 
* 1e. the yellow springs, or Hades. 

3 “When a deceased father, wishing to build a house, had laid out the plan, 
if his son be unwilling to raise up the hall, how much less will he be willing 


to complete the roof !”—Legge’s “ Shooking,” p. 371. 


XIX. 31. 


XIX. 12. 


XIX. 13. 


46 NIHONGI. 


in them, have already fallen a prey to the designs of others. 
At the present moment, where the frontier of Imna borders on 
Silla, let there be permanent defensive preparations. How can 
your watchfulness be relaxed? Here it is to be feared lest you, 
having fallen into and become entangled in the nets and pitfalls 
of slanderous deceit, should ruin your country and overturn 
your State, becoming yourselves the captives of others. When 
I, the incompetent one, reflect on this, I am full of anxious 
thought, and can find no rest. 

It has come to my ears that during the meetings at which 
Silla and Imna concerted their plans, there were manifested 
portents of trees and serpents. This is notorious to everybody. 
Now (ill) luck sent by the Powers of Evil’ is for the sake of 
making people correct their conduct ; natural catastrophes ' are 
given for men’s instruction. It is just in this way that Bright 
Heaven communicates to us as a lesson tokens of the former 
spirits. When misfortune has reached a climax, one may have 
remorse ; when ruin has come, one may think of establishing 
himself again, but what avails it ? 

If you will now be guided by me and give obedience to the 
Emperor’s command, Imna may be restored. Why should you 
apprehend ill-success ? If you desire to hold permanently your 
original territory, and long to rule over your old subjects, here 
lies the means of doing so. Should you not be watchful ? ”’ 

king SyOng-myong further addressed the Japanese authorities 
of Imna, saying :—‘‘ The Emperor’s decree amounts to this :— 
‘If Imna falls, you are left without resources; if Imna is 
established, you will in that case have succour. You should 
therefore join us in setting up Imna and restoring it to its 
former position, so as to provide a help for yourselves and a 
kindly maintenance for your people.’ Receive with respect the 
Imperial orders ; let your hearts be filled with awe and dread, 
and make a vow to devote your earnest efforts. Thus it may 
be hoped that Imna may be rendered prosperous, and long 
serve the Emperor, as in former times. Let us first consider 


1 The Japanese interlinear version has tsuchi no wazawahi and ame 
no wazawahi, i.e. calamities of earth, and calamities of Heaven. There 
seems here a confusion between ill omens and the calamities they 
portend. 


KIMMEI, 47 


what is in the future, and then let us take repose. If you, the 
Japanese authority, in full reliance on the Imperial decree, lend 
aid to Imna, this will assuredly be attended by the Emperor’s 
approval, and you personally will reap rewards. 

Moreover, the high Japanese officials, having been long 
resident in the Land of Imna, close to the Silla frontier, are 
acquainted with the state of affairs inthat country. They have 
not only for this year, but long been poisoning Imna, and 
devising means of defence against Japan. The reason they 
have not made up their minds to more active measures is that 
near, they are ashamed in the eyes of Pekche, and afar, they 
fear the Emperor. So they beguile the Court with feigned 
service, and maintain a false appearance of amity with Imna. 

In thus stimulating to action (you) the (Japanese) authorities 
of Imna, it is my desire that before they have annexed Imna, 
and while they still maintain a feigned appearance of submis- 
siveness, you should now seize the opportunity of their being 
unprepared, and raising all your forces conquer them. The 
Imperial decree urging us to establish South Kara and Tok- 
kwi-than does not date merely from a few tens of years ago, and 
yet Silla has not once listened to this order, as is well known 
to you. Now, can anything be better than, in respectful faith 
in the Emperor, to endeavour to establish Imna? I fear, 
however, lest you, too readily trusting to blandishing speeches 
and lightly accepting false statements, may cause the ruin of 
the land of Imna and bring dishonour on the Emperor. Be 
warned against this, and do not be deceived by others.” 

3rd year,’ Autumn, 7th month. Pekche sent Ki no Omi 
Nasol Mimasa and Kwi-nyon, Nasol of the middle division 
to come and report to the Emperor on the administration of 
. Imna in Lower Kara,’? and to present at the same time a 
memorial. 

4th year, Summer, 4th month. Ki no Omi, Nasol Mimasa * 
of Pekche and the rest took their departure. 

Autumn, gth month. King Syong-myong of Pekche sent 

1 “Third year” is not in the original. The ‘ Shikai” inserts it, no doubt 
rightly. 


2 ・ ・ oa > < ・・ 
下 @#. The interlinear Kana has Arushi Kara Kuni. Arushi is meant 
for the Corean word aré, ‘ below,” 


3 Ki no Omi was a Japanese with a Corean title. See above, p. 44. 


XIX, 14. 


A.D. 542. 


A.D. 543. 


XIX. 15. 


48 NIHONGI. 


Chin-mu Kwi-mun, Nasol of the Former Division, the Hotok 
Kwi-chu Kwi-nu and Makamu, Sitok of the Mononobe, with a 
present of Punam’ products and two slaves. 

Winter, 11th month, 8th day. Tsumori no Muraji was sent 
to Pékché with a message from the Emperor to the following 
effect :—‘‘ Let the Pekche prefects and governors of castles 
resident in that part of Lower Kara which belongs to Imna be 
joined to the Japanese jurisdiction.” He also bore an Imperial 
decree, which commanded as follows :— 

‘‘For more than ten years past you have presented memorials 
saying that Imna should be established. But notwithstanding 
these representations the matter still remains unaccomplished. 
Now Imna is the roof-tree of your country. Ifthe roof-tree is 
broken, who shall erect a house with it ? Our reflections rest 
inthis. You ought speedily to establish Imna. If you establish 
Imna speedily, it is necessary to say that Kahachi no Atahe? - 
and his followers will of their own accord retire.” 

On this day King Syong-myong, having heard the Imperial 
decree, asked the opinion in succession of his three Chief 
Ministers, his Treasurer, and his high officials, saying :—‘‘ The 
Imperial edict runs so: What is now to be done?” The 
three Chief Ministers and the rest answered and said :—‘ Our 
prefects and governors of castles in Lower Kara should not 
leave our jurisdiction. As to establishing the country (of Imna), 
the Imperial decree should be at once complied with.” 

12th month. King Syong-myong of Pekche again published 
the former Imperial decree to all his officials, saying :—‘“‘ The 
Emperor's decree is to this effect. Now what is next to be 
done?”’ The senior Minister Sa-chhek-kwi-nu, the middle 
Minister Mok-hyop-ma-na, the junior Minister Mok-yun-kwi, 
the Tok-sol Pi-ri-mak-ko, the Tok-sol Tong-syong-to-thyon, 
the Tok-sol Mok-hyép-me-syun, the Tok-sol Kuk-syu-ta and 
the Na-sol Yon-pi-chyon-na counselled alike, saying :—‘‘ Thy 
servants are by nature stupid, and have no good schemeat all to 
propose. It is best to carry out the Imperial instructions for 
the establishment of Imna. Thou shouldst now summon the 


1 Described as Namban, or southern barbarians, ie. the Malay 


Archipelago. 」 
3 See above, XIX. 10. He was the Japanese authonty of Ara who was 


intriguing with Silla. 


KIMMEL 49 


agents of Imna and the Kanki of the various provinces, and 
concert along with them a common policy, which should be 
laid before the Emperor in proof of thy good intentions. 
Kahachi no Atahe, Yanasa and Mato are still resident in Ara- 
Imna, and (while this is so) it is to be feared that it will be hard 
to establish it. Add therefore a further memorial, praying that 
they may be removed to their original place.”’ 

King Syong-myong said :—‘‘ Your advice, my Ministers, is 
thoroughly in accordance with my feelings.” 

Accordingly, in this month he sent the Si-tok, Ko-pun to 
summon.the Agent of Imna and the Agent of the Japanese 
authority. They both answered and said:—‘‘ When New 
Year’s Day has passed, we will go and hear (what the King of 
Pékché has to say).” 

5th year, Spring, rst month. The Land of Pekche sent 
messengers to summon the Agents of Imna and of the 
Japanese authorities. They both answered and said :—‘‘ The 
season has come for worshipping the Gods: when the festival is 
over we will go.” 

This month Pekche sent messengers a second time to 
summon the Agents of Imna and of the Japanese authorities. 
Neither the Japanese authorities nor Imna sent their Agents, 
but sent mean persons, so that Pékché was unable to concert 
with them measures for the establishment of Imna. 

2nd month. Pekche sent the Si-tok, Ma-mu, the Si-tok Ko- 
pun-ok and the Si-tok, Sa-na-no-chha-chyu to Imna with the 
following message to the Japanese authorities and the Kanki of 
Imna:—‘“‘ I sent Ki no Omi, the Nasol, Mi-ma-sa,' the Nasol, 
Kwi-nyon, and Mononobe no Muraji, the Nasol, Yong-ka-ta, 
to have an audience of the Emperor. Mi-ma-sa and his 
colleagues returned from Japan with a decree which declared 
as follows :—‘ Do ye, in concert with the Japanese authorities 
residing there, speedily prepare a good plan such as may meet 
our wishes. See that you are vigilant, and be not imposed 
upon by the wiles of others.’ 

Moreover Tsumori no [the ‘Original Pekché Record’ 
has ‘Tsumori no Muraji Kwi-ma-nu-kwe.’ There is here 
a corruption, and the name cannot be made clear! Muraji, 


1 Ki no Omi was the Nasol Mimasa. - 
VOL. II. E 


XIX. 16. 


XIX. 17. 


50 NIHONGI. 


when he returned from Japan, communicated an Imperial 
message, and inquired respecting the administration of 
Imna. I therefore desired, in concert with the Japanese 
authorities and the Imna Agents, to come to a decision 
regarding the government of Imna, which I might report 
to the Emperor. I sent for them three times, but until 
now they have not arrived. For this reason I have beer 
unable to discuss with you a plan for the government of Imna, 
and make my report to the Emperor. It is now my intention 
to invite Tsumori no Muraji to remain, and by another quick 
messenger to send the Emperor a full report of the condition 
of affairs. This messenger will be despatched to Japan on the 
roth of the 3rd month. On his arrival the Emperor will 
undoubtedly ask questions about you. I would therefore 
recommend you, the chief Japanese authority and the Kanki of 
Imna, each to despatch messengers in company with my 
messenger to go and receive such commands as the Emperor 
may give.” 

Pékché separately addressed Kahachi no Atahe [the 
‘Original Pekche Kecord "has Kahachi no Atahe Inasamato、 
There is here a corruption, and the correct name is unclear], 
saying :—‘‘ From former times until now I have heard of 
nothing but thy misdeeds. Thy ancestors [the ‘ Original 
Pekchc Record’ has, ‘ Thy predecessor Na-han-tha-kap-pé-ka- 
nap-chik-ki-kap-pe, otherwise called Na-ka-tha-kap-pé-eung-ka- 
ki-mi.’' This is a corruption and not clear] have all fostered 
wicked lies, and, led away by Wi-ka-ka Kimi, have placed 
implicit faith in his statements. [The Pekche ‘ Original 
Record’ has, ‘ Wi-ka Kimi’s personal name was Yupiki.’} 
Without sorrow for thy country’s disasters or regard for my 
wishes they recklessly indulged in violence and oppression. 
Expelled on this account, thou and thy people came to reside 
in Imna, where thou hast constantly preached evil. The daily 
increasing ruin of Imna is due to thee. Although but an 
insignificant person, thou art like the small fire which burns up 
the hills and moors, and extends to the villages and hamlets. 
Owing to thy evil deeds, ruin is impending over Imna, with 
the result that eventually the Miyake of the various provinces. 


' Kimi is probably the Japanese word for " lord.” 


KIMMEI. 5! 


west of the sea will become unable permanently to render 
service to the Emperor. I am now sending an address to the 
Emperor praying that he may remove thee and thy people, 
and send thee back to thy former place. Thou also wilt go 
and hear (the Emperor’s decision).” 

Further, addressing the chief Japanese authority of Imna 
and the Kanki of Imna, he said :—‘‘ In regard to the matter of 


establishing Imna, how could any one do so without borrowing: 


the Emperor's power? It was therefore my intention to apply’ 
to the Emperor and request of him an army with which to 
succour the Land of Imna. The provisions for this army 
would be supplied by me. Whilst the number of the troops 
was still undecided, it was naturally impossible to make any 
fixed arrangements for the transport of provisions. It was 
therefore my request that we should meet and consider 
together what was best to be done, and having selected the 
most advantageous course, to report to the Emperor accord- 
ingly. Therefore I sent repeated summonses to you, but since 
you steadily refused to come, it was impossible to advise with 
you.” : 
The chief Japanese authority answered and said :—‘ The 
reason why the Imna Agent did not go in compliance with thy 
summons was because I would not allow him to do so. When 
I sent a report to the Emperor, the return messenger brought 
the following instructions from His Majesty :—‘ We are about 
to send Ika no Omi .corrupt—not clear] to Silla and Tsumori no 
Muraji to Pekche. Do thou await the Imperial message which 
they will bring, and meanwhile refrain from taking the trouble of 
going to Silla or Pékch¢.’ Such were the Imperial instructions. 
When I heard of Ika no Omi’s embassy to Silla, I sent after 
him to inquire the Emperor’s message. He said, ‘ Let the 
Japanese Omi and the Agent of Imna proceed to Silla, and 
apply to Silla to receive communication of the Emperor's 
orders.’ Nothing was said about going to Pékché to learn his 
commands. Afterwards Tsumori no Muraji eventually arrived, 
and when passing through this place, mentioned this subject, 
and said, ‘ My present mission to Pekche is for the purpose of 
getting rid of the Pekché prefects and governors of castles 
resident in Lower Kara. I have only heard of this question, 
and know nothing of any instructions to Imna and _ the 
E 2 


XIX. 18. 


XIX. 19. 


52 NIHONGI. 


Japanese authorities to meet Pékché, in order to hear the 
Emperor’s commands.’ This is why we have not gone, and 
Imna is not responsible.” 

Hereupon the Kanki of Imna said :—‘‘ In accordance with 
the summons of thy messenger, it was our desire to proceed (to 
Pékché). But the chief Japanese authority would not allow us 
to be despatched, and that was why we did not do so. As 
for the instructions which the Great King, prompted by his feel- 
ings, has addressed to us, with the object of establishing Imna, 
it is impossible for us adequately to express our joy at seeing 
them.” 

3rd month. Pekche sent the Nasol, A-mang-teung-mun, 
Kama, the Nasol of Ho6-syé,' and Kapi, the Nasol of Mono- 
nobe, to present a memorial to the Emperor, as follows :— 

‘The Nasol, Mi-ma-sa, the Nasol, Kwi-nyon, and their col- 
leagues came to thy servant's frontier state bearing an Imperial - 
decree, which said :—‘ You should concert a good plan along 
with the Japanese authorities resident there, and speedily estab- 
lish Imna. Be on your guard, and do not allow yourselves to 
be deceived by others.’ Moreover Tsumori no Muraji and his 
colleagues came to thy servant’s frontier state, bearing an 
Imperial message in which inquiry was made as to the estab- 
lishment of Imna. I received the Imperial command with 
reverence, and without presuming to delay, desired to concert 
measures along with them. I therefore sent messengers to 
summon the Japanese authorities [the Pekché ‘ Original Re- 
cord’ has, ‘Sent to summon Wi-ho-phi no Omi.’ This is, per- 
haps, Iku-ba no Omi] and Imna. They all answered and said: 
—‘ The new year hascome. Please let it pass, and then we will 
go.’ Along time elapsed, and yet they did not arrive. I again 
sent messengers to summon them. They all answered and 
said :—‘ The festival time has come. Please let it pass, and 
then we will go.’ A long time elapsed, and yet they did not 
arrive. I again sent messengers to summon them. But inas- 
much as they sent mean men, it was impossible to concert plans. 
Now Imna’s failure to come in answer to my summons was not 


1 This may be Japanese, in which case Kose is the pronunciation. 
Mononobe is Japanese. The frequency with which Japanese names occur in 
the names of Pékché officials is significant of the influence exercised by 
Japan in the peninsula at this period. 


KIMMEI. 53 


their own idea, it was the work of the unprincipled sycophancy 
of Ahyon-Ya-na-sa and Cha-ro-ma-to [two men’s names: they 
have already occurred above']. Now Imna treats Ara as an 
elder brother, and simply follows its wishes, while the people of 
Ara regard the Japanese authority as Heaven, and are implicitly 
guided by its wishes. [The Pékché ‘Original Record’ has, 
‘Treats Ara as a father, and regards the Japanese authority as 
the origin.] Now Ikuba no Omi, Kibi no Omi, and Kahachi 
no Atahe are all simply at the beck and nod of Yanasa and 
Mato. Yanasa and Mato are only mean persons of no family, 
yet they exercise absolute authority over the Japanese adminis- 
tration. Moreover they restrain Imna and prevent it from 
sending envoys. For these reasons I was unable to concert 
measures with them and make answer to Your Majesty. I 
therefore detained Kwi-ma-nu-ki [probably Tsumori no Murajii 
and sent another messenger, swift as a flying bird, with this 
report to Your Majesty. But if you allowed those two men 
[Yanasa and Mato! to remain in Ara, they would carry on 
their manifold intrigues, making it impossible for Imna to be 
established, and assuredly preventing the states west of the sea 
from doing their service. It was my humble petition that these 
two men might be removed and sent home, and that you should 
take measures for the establishment of Imna by instructions to 
the Japanese authorities and to Imna. Therefore thy servants 
sent the Nasol, Mimasa and the Nasol, Kwinyon along with 
Kwi-ma-nu-ki to present this memorial and to hear Your 
Majesty’s answer. Hereupon Your Majesty gave command, 
saying :—‘ It was not by our wishes that Ikuba no Omi and the 
others [by the others are meant Kibi, Otokimi no Omi and 
Kahachi no Atahe went to Silla. Formerly, when In-chi-mi 
(not clear. and the Kanki of Aro were in office, that country 
was harassed by Silla, and the people were unable to attend 
to their husbandry. Pekche is so far distant that it was unable 
to help them in their need. Ikuba no Omi and the others there- 
fore went to Silla, and just obtained leave for them to plough 
and sow. Is it necessary to repeat what We have already told 
thee, viz., that if Imna is established, Yanasa and Mato will 
withdraw of their own accord.’ 


1 See above, p. 54. They are intended for Japanese names, but I do 
not recognize them. 


XIX. 20. 


XIX. 21. 


54 NIHONGI. 


I received Your Majesty’s Commands with humility. Joy 
and dread mingled in my bosom. Silla, however, was deceiving 
the Imperial Court, and knew how to set at naught the Imperial 
Commands. In spring, Silla seized Chhak-syun, and having 
expelled my guards of Mount Kunyé, at length kept possession 
of it. The part bordering on Ara was cultivated by Ara; the 
part bordering on Mount Kunyé was cultivated by Silla. Each 
cultivated for themselves, and there was no mutual encroach- 
ment. But Yanasa and Mato passed over and cultivated 
the territory of others. In the sixth month they ran away to 
Inchimi. Afterwards, when Kose no Omi came [the Pékché 
‘Original Record ’ has, ‘ After I detained Inchimi, when Kose 
no Omicame. All this is not clear , Silla ceased to encroach 
on and harass the territory of others, and there were no com- 
plaints from Ara of being unable to attend to husbandry owing 
to the harassments of Silla. Thy servant was formerly told 
that Silla, every spring and autumn, assembled troops in large 
numbers with the object of invading Ara and Hasan,' or as 
some say, to invade Kara. Lately I received a letter, in conse- 
quence of which I sent troops for the protection of Imna. This 
shows that there has been no negligence. I repeatedly des- 
patched resolute soldiers to their help when occasion demanded, 


and it was owing to this that the Imna people were able to 


carry on their agricultural operations in due season, and that 
Silla did not dare to molest them. Yet it was reported to Your 
Majesty that Pekchc was so far distant that it was unable to 
help them in their need, and, therefore, Ikuba no Omiand the 
others went to Silla, and just obtained leave for them to plough 
and sow. This is deceiving the Celestial Court above, and 
multiplying wicked intrigues. The deception is here plain 
enough. There must be many other cases besides of lying 1n order 
to deceive the Celestial Court. So long as Ikuba no Omi resides 
in Ara I fear it will be impossible to establish the land of Imna. 
He ought speedily to be removed. This state of things is 
viewed by thy servant with profound apprehension. Cha-ro- 
ma-to, although the son of a Corean mother, holds the position 
of Ohomuraji and takes precedence among the Agents of Japan, 
entering the ranks of the noble and honourable. And yet he 


1 Ae 。 . ; . . . 
{uy ily. The interlinear Kana reading is Nomure, where mure is for 
the Corean moi, mountain. 


KIMMEI. «55 


mow wears the cap of the Silla official rank of Namanyé,' 
from which it may be readily seen that he is devoted to that 
country body and soul. When his conduct is maturely ob- 
served, there is no sign at all of awe or dread. Therefore I 
formerly reported to Your Majesty his evil deeds, setting them 
out fully for your information. Now he still wears a foreign 
‘dress and daily goes to the Silla borders, journeying back 
and forward publicly or privately without any fear whatever. 
The downfall of the Tok ? country was owing to no other cause 
than this. Hamphi, Kanki of the Tok country, was false to the 
Land of Kara, and had a secret understanding with Silla, so 
that Kara fought from without. Hence its (Tok's) downfall. 
Now supposing that the Kanki, Hamphi had been prevented 
from entering into a secret understanding with Silla, the Tok 
country, small as it is, would certainly not have come to ruin. 
In regard to Chhak-syun again, the case is the same. If the 
Ruler of Chhak-syun had been prevented from holding secret 
understandings with Silla, and inviting aggression, would this 
State have come to destruction? When I consider one after 
another the disasters of the downfall of these various provinces, 
all are owing to men with secret understandings and double 
hearts. Now Mato and the others are on terms of great 
intimacy with Silla. They have at last put on their dress, and 
frequent Silla morning and evening, secretly preparing treason. 
I fear, therefore, that Imna will, on this account, come to per- 
manent ruin. If Imna is ruined, thy servant's country stands 
alone and exposed to danger, and though I am desirous of 
continuing my allegiance, how will this be possible? It is 
my humble prayer that Your Majesty, in the exercise of your 
profound reflection and distant foresight, will promptly remove 
them to their former place and thus give peace to Imna.” 

Winter, roth month. The Pekche envoys, the Nasol, 
Teung-mun, the Nasol, Kama, and the rest took their 
departure. 

The Pekche ‘‘ Original Record” has, ‘‘ Winter, roth 
month. The Nasol, Teung-mun and the Nasol, Kama 
returned from Japan. They said there was no Imperial 

1 Nama was a Silla official rank. 


2 The Tok country is doubtless the same as Tok-kwi-than frequently 
named above, e.g. XVII. 18. 


XIX 22. 


XIX. 23. 


56 NIHONGI. 


reply in respect to the matter of Kahachi no Atahe, Yanasa. 
and Mato, which they had represented to the Emperor. 

11th month. Pekche sent messengers to summon the Omi 
of the Japanese Residency and the Agents of Imna, saying :— 
‘‘ The Nasol Teung-mun, Kama, the Nasol of Kose, and Kapi, 
the Mononobe Nasol, whom I sent on a mission to the 
Emperor’s Court, have returned from Japan. Nowlet the chief 
Japanese authority, with the Agents of the Land of Imna, come 
and hear the Emperor’s orders, and let us consult together 
respecting Imna.” Accordingly, Kibi no Omi, the chief 
Japanese authority, the lower Kanki of Ara, the Té-pu-son 
Ku-chhyu-yu-ni, the Syong-syu-wi' of Kara, named Ko-chyon- 
hyé, the Lord of Sol-ma, the Lord of Sa-i-ki, the son of the 
Lord of San-pan-hye, the I-syu-wi? of Tara, named Heul-kon- 
chi, the Kanki of Cha-tha, and the Kanki of Ku-chha’ pro- | 
ceeded to Pekche. Hereupon, King Syong-myong of Pékché 
notified to them the general purport of the Emperor’s decree, 
saying :—‘‘I sent the Nasol, Mimasa, the Nasol, Kwi-nyén, 
and the Nasol, Yong-ka-ta to the Court of Japan, upon which 
the Emperor gave command that Imna was to be speedily 
established. Moreover, Tsumori no Muraji, by the Emperor’s 
order, inquired what was to be done with Imna. I have, 
therefore, sent for you, and I beg of you each to give your 
advice as to the best further means of establishing Imna.’’ 
Kibi no Omi and the Kanki* of Imna said :—‘“‘ The establish- 
ment of the land of Imna rests simply with the Great King. 
It is our desire and hope, in obedience to Your Majesty,’ to 
join in making a representation to the Emperor and hearing 
his instructions.” To this King Syéng-myéng said :—‘‘ The 
land of Imna has, from of old time, bound itself to be to our 
Pekché as a son or younger brother.* Now, Inchimi, of the 
Japanese Miyake [the name of the Japanese Omi resident in 
Imna], has already smitten’ Silla, and is now preparing to 


' This means Upper-head-rank, and is probably a Corean title. 

? Second-head-rank, probably a title. 

3 Called Ko-chha below, year 23 of this reign. 

‘ This term apparently includes all the personages above described. 

5 土 . 

6 This phrase is used loosely for “a dependant.” 

7 The “Shukai” thinks we should read for “ smitten.” * conspired with.” 


くく IMMEi。 57 


send an expedition against me. This, again, is a result of his 
fondness for listening to Silla’s empty boasts and vaunting 
language. Now the object of sending Inchimi' to Imna was 
never that it should be invaded and destroyed [not clearj. 
From old time until now Siila has been without principle, 
eating its words and breaking its faith. In this way it has 
brought our faithful ally, the Land of Chhak-syun, to ruin. 
I hope to have the satisfaction of making it repent it, and I 
have therefore sent for you. Let us all take to heart the 
Emperor’s gracious message. It is my hope and desire that 
the Land of Imna may thus be set up and continued as in 
former days, and that we may long be brethren. I have been 
informed that on the frontier between the two countries of 
Silla and Ara there is a great river,” which makes it easily 
defensible. I intend to take advantage of this to construct 
six fortresses along it, and humbly to petition the Emperor for 
3000 troops—5oo for each fortress. Adding to these my own 
soldiers, we shall make it impossible (for the Silla people) to 
cultivate the rice-fields. By harassing them in this way, it is 
to be hoped that the five fortresses of Mount Kunyé will fling 
down their arms and surrender of their own accord, while the 
Land of Chhak-syun will be restored again. For the troops 
which I shall request of the Emperor, I will provide clothing 
and food. This is the first part・of the plan which I wish to 
submit to the Emperor. 

Moreover, in respect to the stationing of prefects and 
governors of castles in South Kara, is it that I wish to oppose 
the Emperor, and cut off the channel of paying tribute? I 


XIX. 2. 


only hope to render effective aid against manifold disaster, and - 


to overthrow a powerful enemy. But who is there who does 
not contrive to attach himself to these bands of violent men? 
The Northern * enemy is great and strong, and my country is 
small and weak. If I did not station in South Kara prefects 
and governors of castles for its government and protection, it 
could not be defended against such a powerful foe, and it would 


1 Probably Isumi was his name. The interlinear Kana gives this 
rendering. 

2 The Naktong gang. 

3 Koryois meant. The old reading for “ northern” is “this,” the Chinese 
characters for these two words strongly resembling each other. 


(IX. 25. 


ciX, 26, 


58 NIHONGI. 


also be impossible therewith to restrain Silla. I therefore 
propose to retain them in their stations for the harassment of 
Silla, and the preservation of Imna. If this be not done, I fear 
that I shall come to ruin and be unable to render allegiance to 
the Emperor. This is the second part of the scheme which I 
wish to submit to the Emperor. 

Moreover, the Emperor may decree the establishment of 
Imna, but so long as Kibi no Omi, Kahachi no Atahe, Yanasa, 
and Mato continue to reside in Imna, he will be unable to do 
so. I shall therefore request that these four men be each sent 
back to their respective homes. This is the third part of the 
plan which I wish to submit to the Emperor. 

Let us all together, you the Omi of the Japanese Miyake, 
you the Kanki of Imna, and myself, despatch envoys with a 
joint message to His Majesty, praying to hear his gracious 
instructions.” 

Hereupon Kibi no Omi and the Kanki said :—‘‘ The triple 
scheme propounded by the Great King is entirely in accord- 
ance with our humble sentiments. We pray that we may be 
allowed to return and respectfully advise with the Oho-omi'! 
[meaning the Oho-omi of the Japanese Administration in 
Imna] of the Japanese Administration, the King of Ara, the 
King of Kara, as to their all sending envoys with a joint message 
to the Emperor. This is truly an occasion such as only comes 
once in a thousand years. Ought it not to be profoundly 
considered and maturely planned ? ”’ 

jath month. The following report * was received from the 
province of Koshi :—‘‘ At Cape Minabe, on the northern side of 
the Island of Sado, there arrived men of Su-shen * in a boat, 
and staid there. During the spring and summer they caught 
fish, which they used for food. The men of that island said 
they were not human beings. They also called them devils, 
and did not dare to go near them. The people of the village of 
jn on the east of the island, having gathered acorns,‘ were 


' {he Omi was therefore only a subordinate officer. 
* Apparently made by the provincial recorders whose appointment is 
hated above, p. 307 of Vol. I. 

4 An old name for the TL Tit , Tungusic ancestors of the Manchus.”?— 
Gsiles, ‘The interlincar Kana has Mishi-hase or Mishi-muse or Mishimu- 
Us で 。 

いしい he fruit af the shii, or Quercus Cuspidata. 


KIMMEI. 59 


preparing to cook them for eating, and having covered them 
over with ashes, were roasting them, when the shells turned 
into two men, which hovered over the fire at a distance of more 
than a foot. After a time they fought together, to the great 
wonder of the villagers. They took them and placed them in 
the courtyard, when they flew as before, and went on fighting. 
A certain man divined from this, saying :—‘ We shall assuredly 
be enchanted by devils.’ Not long after, as he had said, they 
were plundered by them.' Thereupon the men of Su-shén 
removed to Segaha Bay. The God of this bay is a dreadful 
God, and no one dares to approach him. Half of those who 
drink of that water when thirsty die, and their bones are piled 
up on the rocky steeps. The common people call this God 
Mishihase * no Kuma.” 

6th year, Spring, 3rd month. Hasuhi,Kashihade no Omi, 
was sent on a mission to Pekche. 

Summer, 5th month. Pékché sent the Nasol, Ki-neung,* 
the Nasol, Yong-ka-ta, and the Sitok, Chha-chyu with a 
memorial to the Emperor. . | 

Autumn, oth month. Pekche sent Po-che,* Ho-tok of the 
Middle Division, and others to Imna with a present of valuable 
products of Wu for the Omi of the Japanese Government 
there, and for all the Kanki, each in proportion to his rank. 

This month Pekché made an image of Buddha sixteen feet 
high,* and drew up a written prayer, saying :—‘‘ I understand 
that it is extremely meritorious to make a Buddha sixteen feet 
high. By the merit which I have now acquired in reverentially 
constructing one, I pray that the Emperor may obtain exceed- 


1 Apparently by the Manchus. 

3 Mishihase is the Japanese rendering of Su-shén. Kuma means bear. 

3 Perhaps identical with the Kwi-nyon mentioned above. 

4 Written with the same characters as are used for the Sansknt Bodhi, 
wisdom. | 

® The “ Shukai” quotes from a Chinese author :—“ Ming Ti, an Emperor 
of the Later Han Dynasty, saw in a dream a man of gold of great stature 
with a nimbus round his head. One of his Ministers explained that there 
was a God in the western quarter whose name was Buddha. He was sixteen 
feet high and of a yellow golden colour. Upon this the Emperor sent to 
India to make inquiries respecting the Buddhist doctrine, which resulted in 
paintings (of Buddha) being made in China.” Numerous other cases are 
found of Buddhas of this height. 


a4 


58 Nir 


also be impossible therewi 
Propose to retain them in t! 













Silla, and the preservation ロ 

XIX. 25. that I shall come to ruin : - _ 
the Emperor. This is th gg Omi retort 7G 
wish to submit to the Er ・ . “en sent on 有 お 


"mved at the shot? 
The sun went down 
“one of my children 
yell where he had gone 
snot snow, and we could 
we found the footprints 


Moreover, the Emp 
Imna, but so long as 
and Mato continue t: 
so. I shall therefore 
back to their respec 
plan which I wish 1 

Let us all toger 


ge : 
you the Kanki of se og his armour, went out in 
joint message to * sword, and said :—‘ I, 





が 9 the silken thrcads and 
le 0 


j sea, my hair combed by 
yo the grass for my mat and 
we he し 0 all because I loved my child, 
cape hil 0 his father’s office. Thou 

tal love as one feature of thy 


a pas rps disappeared. Following 








instructions.” 
Hereupon Kil 
scheme propor 
ance with our 
allowed to re 
{meaning th 

















Imna] of tk wd an C 
King of Kar a as At as this place, and without 
to the Emi B k ti tohave my revenge. Vor this I 
once in a Pr tiger advanced before me and 
considere: i to devour me. But 1, Hasuhi, 
rath m wef hand and seized that tiger by the 
province gone Y caht I stabbed it to death. Then I 
NIX, 26. the Isla a ie with my qurned with it?” ーー 
and sta en が urlv troubled by civil disturbances, 
fish, w アリ Donle suffered execution. 
they v pF pets OO nal Record — rath month, 
and d and bE pO faction and the Chhu faction of the 
Umu The The Oeht at the King’s Court with beat of 
‘T tb OF says were beaten, but did not disband 
の jp 人 re third day, all the Syé party's 
note Aro of gondchildren were taken and put to death. 
3 
Gilt Lent Ce 、 rin Corea. a 
ma port tags Handbook of Buddhism,” 2nd edition, p 201, 
‘ 1j0 Oy se SN で 
月 す し pc ピピ 


sie 


KIMMEI. 61 












4th, King Hyang-kang, of the land of Koma,' 


, Spring, 1st month, 3rd day. The envoys from 
Kwi-nyin, Nasol of the Middle Division, and his 
ions took their departure. They received a present 
nty-four good * horses and ten ships. 
mmer, 6th month, 12th day. Pekche sent Nyang-Yép- 
, Nasol of the Middle Division, and others, to present 
ibute. 
Autumn, 7th month. A report was received from the 
district of Imaki in the province of Yamato, saying :—“ In the 
spring of the 5th year (of the reign), Miya [this is a personal 
name], Kahara Tami no Atahe, went up to an upper story to 
view the prospect. He saw a good horse, bred from the 
mares which carry the food for the Emperor’s table sent by 
the fishermen of the Land ofKii. When it saw a shadow it 
neighed loudly: it nimbly sprang over its mother’s back. He 
approached and bought it. He kept it for several years. 
When it grew up, its action was like that of the startled wild 
goose or the soaring dragon. It differed from the flock and 
excelled the crowd. It was obedient to control, and its paces 
were in due proportion.’ It leaped over the ravine at the 
Hill of Ohochi, which is eighteen rods* in width. Miya, 
Kahara Tami no Atahe, is a man of the village of Hinokuma.” 
This year Koryé was greatly disturbed: more than 2000 
people were killed in battle. 

The “Pekch Original Record " has : 一 " Kory6 on the 
3rd day of the rst month established as king the son of 
the second queen. He was eight years of age. The King 
of Koma® had three wives. The true queen had no 
children, and the heir to the throne was the son of the 
second consort, whose father’s family was of the Chhu 
faction. The junior wife had also a child. Her father’s 
family was of the Syé faction. When the King of Koma 


1 Written Jf. Korye is meant. A king of Koryé named Anw6n died in 
this year, according to the“ Tongkam.” The interlinear Kana has “ Nuta,” 
which I can make nothing of. 

3 ie. broken in. 3 i.e. it had a good mouth and easy paces 
* The rod is usually of ten feet. 


* The Chinese character is 4ff, as before. See above. 


A.D. 546. 


XIX. 29. 


XIX. 28. 


60 NIHONGI. 


ing virtue, and that all the land of the Miyake! belonging to 
the Emperor may receive blessings. I also pray for the moral 
enfranchisement ° of all living creatures under Heaven. There- 
fore I have made this image.”’ 

Winter, rrth month. Hasuhi, Kashihade no Omi, returned 
from Pekche, and said :—‘‘ Thy servant, when sent on his 
mission, departed with all his family, and arrived at the shore 
[shore means the seashore] of Pékché. The sun went down 
and we took lodging for the night. One of my children 
suddenly disappeared, and we could not tell where he had gone 
to. That night there was a great fall of snow, and we could 
not search for him until morning. Then we found the footprints 
of a tiger in a row one after another. Thy servant accordingly, 
having girded on his sword and put on his armour, went out in 
search. Coming to a cliff, he drew his sword, and said :—‘ I, 
having respectfully taken charge of the silken threads and 
cords,® with weary toil by land and sea, my hair combed by 
the wind, my bath the rain, with the grass for my mat and 
thorns for my carpet, came hither, all because I loved my child, 
and wished to make him succeed to his father’s office. Thou 
(too), O Dread Deity! hast parental love as one feature of thy 
character. Now to-night my child disappeared. Following 
up his traces, I sought for him as far as this place, and without 
fear of losing my life I intend to have my revenge. For this I 
have come. Upon this that tiger advanced before me and 
opened his mouth in order to devour me. But I, Hasuhi, 
swiftly stretched out my left hand and seized that tiger by the 
tongue, while with my right I stabbed it to death. Then I 
stripped off its skin and returned with it.’ ” 

This year Koryé was greatly troubled by civil disturbances, 
and large numbers of people suffered execution. 

The “ Pekche Original Record” says:—‘‘ 12th month, 
2oth day. The Syé faction and the Chhu faction of the 
Land of Koryo fought at the King’s Court with beat of 
drum. The Syé party were beaten, but did not disband 
their troops. On the third day, all the Syé party’s 
children and grandchildren were taken and put to death. 


1 ie. the Japanese territory in Corea. 
2? Vimokcha. See Eitels“ Handbook of Buddhism,” 2nd edition, p 201. 
3 i.e. the Emperor's missive. . 


KIMMEL. 61 


On the 24th, King Hyang-kang, of the land of Koma," 
died.” ーー 

2th year, Spring, rst month, 3rd day. The envoys from 
Pékché, Kwi-nyén, Nasol of the Middle Division, and his 
companions took their departure. They received a present 
of seventy-four good * horses and ten ships. 

Summer, 6th month, 12th day. Pekche sent Nyang- Yop- 
nyé, Nasol of the Middle Division, and others, to present 
tribute. 

Autumn, 7th month. A report was received from the 
district of Imaki in the province of Yamato, saying :—‘‘ In the 
spring of the 5th year (of the reign), Miya [this is a personal 
name], Kahara Tami no Atahe, went up to an upper story to 
view the prospect. He saw a good horse, bred from the 
mares which carry the food for the Emperor’s table sent by 
the fishermen of the Land of Kii. When it saw a shadow it 
neighed loudly: it nimbly sprang over its mother’s back. He 
approached and bought it. He kept it for several years. 
When it grew up, its action was like that of the startled wild 
goose or the soaring dragon. It differed from the flock and 
excelled the crowd. It was obedient to control, and its paces 
were in due proportion.*® It leaped over the ravine at the 
Hill of Ohochi, which is eighteen rods‘ in width. Miya, 
Kahara Tami no Atahe, is a man of the village of Hinokuma." 

This year Koryo was greatly disturbed: more than 2000 
people were killed in battle. 

The ‘‘ Pékché Original Record ” has :—‘‘ Kory6 on the 
3rd day of the 1st month established as king the son of 
the second queen. He waseight years of age. The King 
of Koma* had three wives. The true queen had no 
children, and the heir to the throne was the son of the 
second consort, whose father’s family was of the Chhu 
faction. The junior wife had also a child. Her father’s 
family was of the Syé faction. When the King of Koma 


1 Written Jf. Koryé is meant. A king of Kory6 named Anwon died in 
this year, according to the“ Tongkam.” The interlinear Kana has “ Nuta,” 
which I can make nothiny of. 

2 1.e. broken in. 3 j.e.it had a good mouth and easy paces 

4 The rod is usually of ten feet. 

5 The Chinese character is AA, as before. See above. 


A.D. 546 


XIX. 29 


A.D. 547・ 


A.D. 548. 
.XEX. 30. 


62 NIHONGI. 


took ill, the Syé faction and the Chhu faction each tried 
to set up the son of the respective consorts. The result 
was that of the Syé faction more than two thousand men 
were slain.” 
8th year, Spring, 4th month. Pekche sent Chin-mo-syén- 
mun, Tok-sol of the Former Division, the Nasol, Kama and 
others to ask for auxiliaries, and offered (as hostage) WWon, 
son of Tong-syéng, (Nasol?) of the Lower Division, ex- 
changing him for the Ték-sol, Mun-hyu-ma-na. 
oth year, Spring, rst month, 3rd day. The Pékché 
ambassador, Chin-mo-syon-mun, Toék-sol of the Former 
Division, and his colleagues, asked leave to depart. Accord- 
ingly an Imperial command was given, saying :—‘‘In regard 
to the auxiliaries asked for by you, help will be assuredly sent 
you. Hasten to carry back this answer to your king.” 
Summer, 4th month, 3rd day. Pekche sent the Han-sol 
of the Middle Division, Nyang Yop-nye and others with a 
message to the Emperor, saying:—‘‘The Tok-sol, Syén- 
mun and his colleagues have arrived at thy servant’s frontier 
state with an Imperial message, informing me that the auxi- 
liary force which I asked for would be sent when occasion 
demanded. I have humbly received this gracious pronounce- 
ment, and my joy is unbounded. Now, a prisoner taken in 
the expedition of the Castle of Ma-chin [1st month, 3rd day. 
Koryo led an army and laid siege to the Castle of Ma-chin]' 
has reported thus:—‘It was on the invitation and at the 
instigation of the Land of Ara and of the Japanese authorities 
(in Corea) that this expedition against Pekche was undertaken.’ 
Judging from the facts, this appears likely. I wished, 
however, to examine thoroughly this statement, and 
three times sent to summon them. But neither of them 
came, and I am therefore profoundly anxious. I humbly 
pray the August Emperor [the western frontier states all 
style the Emperor of Japan the August (lit. to be feared) 
Emperor: first to consider this, and for the time being to 


1 The “Tongkam” mentions an invasion of Pékché by Koryo in this 
year. Koryo was driven back with great loss by the help of an auxiliary 
force from Silla. The last statement sounds rather strange in view of the 
relations of Pékché and Silla described in the above pages. 


KIMMEI. 63 


delay the auxiliaries ' which I asked for until thy servant sends 
an answer.” : 

The Emperor's command was as follows:—‘‘ We have 
listened attentively to thy representation. When we consider 
what thou dost complain of, we, too, are vexed that the 
Japanese authorities and Ara should not have come to the 
assistance of a neighbour in his difficulty. But it is incredible 
that they should have gone so far as to send a secret message 
to Koryé. If we had ordered it so, of course they would have 
sent one, but in the absence of any order from us, how could 
they find it possible to do so? I beg that the king, loosing 
his collar and slackening his girdle, will possess his soul in 
peace and avoid profound suspicions and fears. In accord- 
ance with our former instructions, let him join forces with 
Imna, and let them together each: defend the territory which 
they hold in fee against the northern enemy.’ 

We are about to send a number of men to re-people the 
territory of Ara, left vacant by the fugitives.” 

6th month, 3rd day. An envoy was sent to Pekche with an 
Imperial message, saying :—‘‘ What is the news since the 
Tok-sol, Syén-mun took his departure? We are informed 
that thy country has suffered from the Koma brigands。 It 
would be well earnestly to take measures in concert with 
Imna, and defend yourselves as heretofore.” 

Intercalarv 7th month. 12th day. Nyang-Yop-nye, the 
Pekché envoy, and his colleagues took their departure. 

Winter, roth month, Three hundred and seventy men were 
sent to Pekche to assist in constructing a fortress * at T6k-i-sin. 

roth year, 6th month, 7th day. The Syang-tok, Mun-kwi 
and the Ko-tok, Ma-chha-mun asked permission to take their 
departure. Accordingly the Emperor commanded, saying :— 
‘‘ We are about to send to inquire into the truth of the state- 
ment that Yanasa and Mato have been privately sending 
emissaries to Koryo. The army asked for will be counter- 
manded as requested.”’ 


1 if as the “ Tongkam” states, an invasion of Pekche by Koryo had 
been repulsed by the help of Silla auxiharies, there was a still better reason 
why Pékché should no longer require a Japanese force for operations 
against Silla. 

2 Koryo. + Or fortresses. ° 


XIX. 31 


A.D. 546 


A.D. 550. 


XIX. 32. 


64 NIHONG). 


rrth year, Spring, 2nd month, roth day. An envoy was 
sent with an Imperial message to Pekche [the “Pekche 
Original Record” says: —‘‘3rd month, 12th day. The 
Japanese Ambassador Apita, with three ships, arrived at-the 
capital’’] , saying :—‘‘ With regard to the purport of the memorial 
presented by the Syang-tok, Mun-kwi and the Ko-tok, Ma-chha- 
mun, We have given instructions on each point, so that it is as 
plain as looking at something on the palm of one’s hand. It is 
Our desire that you should take them thoroughly to heart, and 
we hope, moreover, that you will give them your whole attention, 
so that after the envoy’s return all may be with you the same 
as usual. It is Our present wish merely to make plain Our 
answer, and therefore We send a messenger to you. 

Moreover, We are informed that you have a trusty Minister, 
the Nasol, Ma-mu, who serves as a channel of communi- 
cation between you and your people, and who, being a man 
after Your Majesty’s heart, acts as yourassistant. If you wish 
that your State should be undisturbed, that it should perma- 
nently occupy the position of a Miyake, and long continue to 
serve the Emperor, all that is necessary is that Ma-mu be 
appointed your chief Envoy to Our Court.” 

The Emperor made a further decree, saying :—‘‘ We are 
informed that your enemies of the North commit outrages, 
and we therefore send you thirty sets’ of arrows, which we 
hope will serve for the defence of one place.” 

Summer, 4th month, 1st day. The Japanese representative ? 
resident in Pekche being on the point of leaving [the 
“Pekchc Original Record ”’ says :—‘‘ 4th month, rst day. The 
Japanese Apita went away "|, King Syong-myong, of Pekche, 
addressed him, saying :—‘‘ As to the matter of Imna, it shall 
be vigorously defended, in accordance with the Imperial in- 
structions; as to Yanasa and Mato, whether they are to be 
called to an account or not, I shall simply obey the Imperial 
orders.”’ He accordingly sent a present of six Koryo slaves for 
the Emperor, and to his representative he gave a separate gift of 
one slave. |All these were slaves captured at the siege of Irim.] 

16th day. Pekche sent Phi-ku-keun, Nasol of the Middle 


' According to the “ Yengishiki” a set of arrows was sometimes ten, 
sometimes fifty. 
の 2 
£ 人 , 1.e. royal man. 


KIMMEI. 65 


Division, and Chyak-kan-na, Si-tok of the Lower Division, 
with a present for the Emperor of ten Koma captives. 

12th year, Spring, 3rd month. The Emperor gave the 
king of Pekche a present of 1000 bushels of seed-wheat. 

This year, King Syong-myong of Pekche, commanding an 
army in person, together with troops from the two countries, 
[by the two countries Silla and Imna are meant}, invaded Koryo, 
and conquered the territory of Hansyong.′ Thence he again 
moved forward his army and attacked Phyéng-yang.? Six 
districts in all were eventually restored to their former terri- 
torial dependence. 

13th year, Summer, 4th month. The Imperial Prince, 
Yata no Tama-katsu no Ohoye, died. ' 

5th month, 8th day. Pekche, Kara, and Ara sent the Tok- 
sol of the Middle Division, Mok-hyép-keum-ton, and Asapita, 
of the Kahachi Be,*? to make representation to the Emperor, 
saying 一" Koryé and Silla, having established friendly relations 
and joined their powers, design to overthrow thy servants’ 
countries, together with Imna. Therefore we humbly request 
an auxiliary force, so that we may first attack them unawares. 
The number of the troops is left to the Emperor’s decision.”’ 

The Emperor commanded, saying :—‘‘ We have now heard 
all that the King of Pékché, the King of Ara, the King of Kara, 
and the Omi of the Japanese Government ‘ have conjointly by 
their envoys represented to Us with regard to the state of 
affairs. Let them continue, along with Imna, to unite their 
hearts and strength as heretofore, and they will be undoubtedly 
blessed with the protection of High Heaven, and can, more- 
over, place their trust in the spirits of the August Emperors.” 

Winter, roth month. King Syong-myong of Pekche [also 
called King Syéng] sent Kwi-si of the Western Division, and 
the Tal-sol, Nu-ri Sa-chhi-hye, with a present to the Emperor 
of an image of Shaka‘. Butsu in gold and copper,® several 
flags and umbrellas, and a number of volumes of ‘‘ Sutras.” 


1 The present capital, commonly called Soul. This expedition is men- 
tioned in the “ Tonykam.” 

2 Phyong-yang was the capital of Kory6é. . 

3 Apparently a Japanese. The Interlinear Kana has Ashihita. 

+ In Corea. 6 Sakyamuni. 

* Copper with a small admixture of gold. 

VOL. II. F 


A.D. 55%. 


NIX. 33. 


A.D. 552. 


XIX. 34. 


XIX. 35. 


66 NIHONGI. 


Separately he presented a memorial in which he lauded the 
merit of diffusing abroad religious worship, saying :—‘ This 
doctrine is amongst all doctrines the most excellent. But it is 
hard to explain, and hard to comprehend. Even the Duke of 
Chow! and Confucius had not attained to a knowledge of it. 
This doctrine can create religious merit? and retribution ? with- 
out measure and without bounds, and so lead on to a full 
appreciation of the highest wisdom.‘ Imagine a man in 
possession of treasures to his heart’s content, so that he might 
satisfy all his wishes in proportion as he used them. Thus it 
is with the treasure of this wonderful doctrine. Every prayer 
is fulfilled and naught is wanting. Moreover, from distant 
India it has extended hither to the three Han,’ where there are 
none who do not receive it with reverence as it is preached to 
them. 

Thy servant, therefore, Myéng,° King of Pekche, has humbly 
despatched his retainer,’ Nu-ri Sa-chhi, to transmit it to the 
Imperial Country, and to diffuse it abroad throughout the 
home provinces, so as to fulfil the recorded saying of Buddha: 
‘ My law shall spread to the East.’ ” 

This day the Emperor, having heard to the end, leaped for 
joy, and gave command to the Envoys, saying :—‘‘ Never from 
former days until now have we had the opportunity of listening 
to so wonderful a doctrine. We are unable, however, to decide 
of ourselves.”” Accordingly he inquired of his Ministers one 
after another, saying:—‘‘ The countenance of this Buddha 
which has been presented by the Western frontier State is of a 
severe dignity, such as we have never at all seen before. Ought 
it to be worshipped or not?’ Soga no Oho-omi, Iname 
no Sukune, addressed the Emperor, saying :—‘‘ All the Western 
frontier lands without exception do it worship. Shall Akitsu 
Yamato alone refuse to do so?” Okoshi, Mononobe no Oho- 


) See “ Mayers’ Handbook,” p. 21. * Sanskrit, Punya.—Giles. 
* Either good or bad. Here in a good sense. + Bodhi. 


> Buddhism had been introduced into Koryo A.D. 372, from the Ch‘in 
country in Western China. It penetrated to Pekché in 384.—.“ Tongkam,” 
Vol. IV. pp. 4-7. 

6 This is the right name. 

7 The character used means the vassal of a vassal, and implies an acknow- 
ledgment of Japan’s suzerainty. 


KIMMEI. 67 


muraji, and Kamako, Nakatomi no Muraji, addressed the 
Emperor jointly, saying :—‘‘ Those who have ruled the Empire 
in this dur State have always made it their care to worship in 
Spring, Summer, Autumn and Winter the 180 Gods of Heaven 


‘and Earth, and the Gods of the Land and of Grain. If . 


just at this time we were to worship in their stead foreign 
Deities, it may be feared that we should incur the wrath of our 
National Gods.”’ 

The Emperor said :—‘‘ Let it be given to Iname no Sukune, 
who has shown his willingness to take it, and, as an experi- 
ment, make him to worship it.” 

The Oho-omi knelt down and received it with joy. He 
enthroned it in his house at Oharida, where he diligently 
carried out the rites of retirement from the world, and on that 
score purified his house at Muku-hara and made it a Temple. 
After this a pestilence was rife in the Land, from which the 
people died prematurely. As time went on it became worse 
and worse, and there was no remedy. Okoshi, Mononobe no 
Ohomuraji, and Kamako, Nakatomi no Muraji, addressed the 
Emperor jointly, saying :—‘‘ Jt was because thy servants’ advice 
on a former day was not approved that the people are dying 
thus of disease. If thou dost now retrace thy steps before 
matters have gone too far, joy will surely be the result! It 
will be well promptly to fling it away, and diligently to seek 
happiness in the future.” 

The Emperor said :—‘‘ Let it be done as you advise.”” Accord- 
ingly officials took the image of Buddha and abandoned it to 
the current of the Canal of Naniha. They also set fire to the 
Temple, and burnt it so that nothing was left. Hereupon, 
there being in the Heavens neither clouds nor wind, a sudden 
conflagration consumed the Great Hall (of the Palace). 

This year Pékché abandoned Han-syong and Phyong-yang. 
Silla took advantage of this to make an entrance and to settle 
in Han-syong. These are the present Silla towns of U-to-pang' 
and Ni-mi-pang [these names of places are unclear]. 

14th year, Spring, rst month, rath day. Pekche sent Kwa- 


| 4 98 7 and Je iM 方 . Utomeans Ox-head, and was no doubt taken 
from the name of the Mountain U-to-san. A commentator says :—“ Silla 
and Koryo together attacked Pekche and took Han-syong and Phyéng-yang. 
Han-sy6éng was made Utopang, and Phyong-yang Ni-mi-pang.” 
F 2 


XIX. 36 


A.D. 553. 
NIX 3b. 


XIN 


38. 


68 NIHONGI. 


ya Chha-chyu, Tok-sol of the Higher Division, the Han-sol, 
Nyé-sé-ton, and others to ask for troops. 

15th day. The Pekche Envoys, Mok-hyop-keum-ton, T6k- 
sol of the Middle Division, and Kahachi Be no Asapita took 
their departure. | 

Summer, 5th month, 7th day. The following report was 
received from the province of Kahachi:—‘‘ From within the 
sea at Chinu, in the district of Idzumi, there is heard a voice of 
Buddhist chants, which re-echoes like the sound of thunder, 
and a glory shines like the radiance of the sun.” In his heart 
the Emperor wondered at this, and sent Unate' no Atahe 
[here we have only Atahe, and the personal name is not given, 
probably owing to the error of some copyist] to go upon the 
sea and investigate the matter. 

This month Unate no Atahe went upon the sea, and the 
result was that he discovered a log of camphor-wood shining 
brightly as it floated on the surface. At length he took it, and 
presented it to the Emperor, who ‘gave orders to an artist to 
make of it two images of Buddha. These are the radiant 
camphor-wood images now in the Temple of Yoshino. 

6th month. Uchi no Omi [the personal name not given] 
was sent on a mission to Pekche with a present of two good 
horses, two travelling barges, fifty bows, fifty sets? of arrows, 
and an Imperial message, saying :—‘‘ As to the troops asked for 
by the King, his wishes shall be complied with.” A separate 
Imperial order was given, saying :—‘‘ The men learned in 
Medicine, in Divination,* and in the calendar,‘ have to take it in 
turn to come up (to the Japanese Court) andto godown. The 
year and month having just now come for the above classes of 
men to be relieved, let them be sent with the Envoy on his 
return, so that they may be mutually exchanged. Let Us also 
be furnished with books of divination, calendars, and drugs of 
various kinds.” 

Autumn, 7th month, 4th day. The Emperor visited the 
Palace of Magari in Kusunoki. 

By order of the Emperor, Soga no Oho-omi, Iname no 


1 Or Misobe. 2 See above, p. 64, 
+ By the “ Yih-King,” or Book of Changes. 
‘ The first mention of calendars in the “ Nihongi.” 


KIMMEL. 69 


Sukune, charged O-shin-mi' to keep an account of the shipping- 
tax. He was accordingly made Chief over the ships, and the 
style? was granted him of Funa no Fumibito. He was the 
ancestor of the present Funa no Muraji.® 

8th month, 7th day. Pekche sent Kwa-ya, Nasol of the 
Higher Division, with a man of Silla named Mun-hyu-thé-san, 
Ko-ték of the Lower Division, and others, who presented a 
memorial to the Emperor, saying :—‘‘ Last year thy servants 
jointly sent Uchi no Omi, the Tok-sol Chha-chyu, with a 
High Official of Imna, to report to Your Majesty on the various 
Miyake beyond the sea. I have humbly awaited Your Majesty’s 
gracious commands as the herbs in spring look up for 
the refreshing showers. This year there is the unexpected 
news that Silla and Koma have made a common plan, saying : 
—‘ Pekche and Imna resort frequently to Japan, doubtless in 
order to ask for troops wherewith to invade our territories. If XIX. 39 
this be true, it will be the ruin of our country. We must be on 
the alert and watch. It may be hoped that we shall anticipate 
the Japanese troops and conquer Ara before they have started. 
We can then cut off their communications with Japan.’ Such 
is their plan. When thy servant heard this he was profoundly 
alarmed, and straightway dispatched a swift messenger and a 
light-sailing vessel speedily with a memorial informing you of 
this. I would humbly implore of the Celestial bounty that 
there may be speedily sent to our assistance in time for the 
autumn season, an army in two divisions, front and rear, one 
after the other, wherewith to make secure the Miyake beyond 
the sea. If they are later than this, our efforts will be as vain 
as the endeavour to bite one’s navel. 

Thy servant will bear the expense of providing food and 
clothing for the troops which are sent, from the time of their 
arrival in his country. A similar arrangement would hold good 
on their arrivalin Imna. But iftheir provisions are insufficient, 
thy servant will assuredly send supplies in aid and prevent 
there being any deficiency.” 

A separate memorial said:—‘‘Ikuba no Omi, having 
reverently received the Imperial commands, came and com- 


1 Of Corean extraction. 2 Lit. surname. 
> Secretary of Shipping. 


XIX. 40. 


XIX. 41. 


70 NIHONGI. 


forted thy servant’s frontier state. Ever attentive morning 
and evening, he sedulously discharged his various functions. 
Therefore the frontier States beyond the sea all celebrated his 
goodness, and wished that he might live for ten thousand years 
to give peace to the lands beyond the sea. Unfortunately he 
died, to our deep regret. And now who is there to direct the 
affairs of Imna? I humbly beg of the Celestial bounty that 
some one be sent to replace him and continue his service, so 
that Imna may have peace. 

Moreover, the lands beyond the sea are very scarce of bows 
and horses. From old times until now, they have received 
them from the Emperor, and have therewith defended them- 
selves against their powerful enemies. I humbly pray the 
Celestial bounty to bestow on us a large supply of bows and 
horses.” | 

Winter, roth month, 2oth day. Y6-chhyang, son of the 
King of Pekche [King Wi-tok, son of King Myongj, led forth 
all the troops of the kingdom against the land of KoryG. 
Having thrown up entrenchments on the Pék-hap' plain, he 
allowed his soldiers to sleep and eat. Looking out that 
evening over the great and fertile plain, with its level surface ex- 
tending far and wide, where few traces of man were to be seen, 
and not a dog was heard to bark, he all at once heard a sudden 
sound of fife and drum. Yo-chhyang was greatly astonished, 
and having beat his drums in response, kept strict watch all 
that night. At early dawn he got up and saw the broad plain 
covered everywhere with flags and banners, as a hill is covered 
with green foliage. When it became clear, a horseman 
appeared, wearing a gorget, two others carrying cymbals, and 
two with leopards’? tails stuck on them—in all five horsemen. 
They advanced bit alongside of bit, and inquired, saying :— 
7 Some boys told us that in our plain strangers were staying. 
How could we avoid going out courteously to receive them? We 
now wish that you should speedily become acquainted with us, 
and therefore, according to etiquette, we would ask your name, 
age and rank.’’ YOG-chhyang answered and said :—‘‘ My name 


' Pék-hap means “lily.” 
> The Interlinear Kana has naka tsu kami, i.e. the God of the middle. 
The wolf and tiger are also called Gods. 


KIMMEI. 71 


is the same name ;' my rank is that of Han-sol, and my age 


is twenty-nine.” Pekche having in turn made inquiry, an 
answer was given after the same manner. Finally marks’ were 
set up, and they fought together. Thereupon Pekche, with his 
spear, thrust down from his horse the Koryo warrior, and having 
cut off his head, raised it aloft on the point of his spear, 
returned to camp, and showed it to the troops. The Koryé 
generals were very indignant, while the shouts of joy of the 
Pékché men were like to rend asunder Heaven and Earth. 
Next some of the generals of auxiliary troops beat their drums, 
and engaging quickly in the fight, drove back the King of Koryé 
to the top of Mount Tong-syong. 

15th year, Ist month, 7th day. The Imperial Prince, 
Nunakura Futo-dama-shiki no Mikoto, was raised to the position 
of Prince Imperial. 

gth day. Pékché sent Mok-hyop Mun-chha, Si-tok of the 
Middle Division, and Wal-cha Pun-ok, Si-tok of the Former 
Division, to Tsukushi, to communicate with Uchi no Omi, 
Saheki no Muraji, and his colleagues. They said :—‘‘ The 
Tok-sol, Chha-chyu, with the Han-sol, Se-ton, and the rest, 
arrived on the 4th day of the Intercalary month of last year 
and stated that the Omi (i.e. Uchi no Omi] and his colleagues 
would come in the first month of this year. But although they 
said so, it is still doubtful whether you are coming or not. 
Moreover, what of the number of the troops? We pray that 
you will inform us of their number, so that we may prepare 
cantonments in advance.”’ 

In a separate communication, they said :—‘‘ We have just 
heard that thou, by command of the August Emperor, hast 
arrived in Tsukushi in charge of the troops bestowed on us by 
him. Nothing could compare with our joy when we heard 
this. The campaign of this year is a much more dangerous 
one than the last; and we beg that the force granted to us 
may not be allowed to be later than the first month.” 

Hereupon Uchi no Omi answered in accordance with the 


A.D. 554: 


XIX. 42. 


commands of the Emperor:—“ Accordingly there is being . 


' je. as your own. The Koryo and Pckche kings were of the same 
family originally. 
* Flags to indicate the field of combat 一 the lists. 


72 NIHONGI. 


sent an auxiliary force to the number of 1000 men, 100 horses, 
and 40 ships.” 

2nd month. Pekche sent General Sam-kwi, Han-sol of the 
Lower Division, with Mononobe no O, Nasol of the Senior 
Division, to ask for auxiliaries. They took the opportunity of 
offering Mak-ko, son of Tong-syéng,? in exchange for the 
Nasol Won, son of Tong-syéng, whose turn it had previously 
been,® and Wang Yang-kwi, a man learned in the five classics, 
in exchange for the Ko-tok, Ma Tyong-an, and the Buddhist 
priest Tam-hyé, and eight others in exchange for To-sim and 
six others. 

Separately, in obedience to the Imperial commands, they 
brought the Si-tok, Wang To-nyang, a man learned in 
divination, the Ko-tok, Wang Po-son, a man learned in the 
calendar, the Nasol, Wang-yu-neung-tha, a physician, the Si- 
tok, Pon-nyang-phung, and the Ko-tok, Pyong-yu-tha, herbalists, 
the Si-tok, Sam-keun, the Kye-tok, Kwi-ma-chhi, the Kyé-tok,‘ 
Chin-no, and the Té-tok,’ Chin-tha, musicians, all which persons 
were exchanged according to request. 

3rd month, 1st day. The Pékché envoys Mok-hyop Mun- 
chh&, Si-tok of the Middle Division, and his colleagues took 
their departure. 

Summer, 5th month; 3rd day. Uchi no Omi proceeded to 
Pékché in command of a naval force. 

Winter, 12th month. Pekche sent Mun-sa Kan-no, Han- 
sol of the Lower Division, who presented a memorial, 
saying :—‘‘ Thy servants, Myong, King of Pekche, the various 
Omi of Wa * resident in Ara, and the Kanki of all the provinces 
of Imna, beg to report to Your Majesty the unprincipled 
conduct of Silla, who, having no dread of the Emperor, has 
formed an alliance with Koryo, and designs to destroy the 
Miyake North of the Sea. Thy servants having consulted 
together, sent Uchi no Omi and others to ask for troops 


1 Ois §&, ice. Crow. Mononobe is Japanese. How the Coreans pro- 
nounced it is altogether uncertain. 

* A former King of Pékché. 

+ To serve as hostage. See above, p. 62. 

4 Tenth rank, green girdle. ? Eleventh rank, yellow girdle. 

5 The use of Wa for Japan in this passage is curious. If it is genuine, 
probably the earlier use of Nippon is retrospective. 


KIMMEI. 73 


wherewith to make war on Silla. Accordingly the Emperor 
sent Uchi no Omi in command of a force, which arrived in the 
sixth month. Thy servants were profoundly rejoiced, and on 
the ninth day of the twelfth month sent an expedition to attack 
Silla. Before this thy servant had sent Mononobe no Mak-ka- 
mu no Muraji,' Governor of the Eastern Quarter, in command 
of the troops of that Quarter, to lay siege to the castle of Ham- 
san. The people brought over by Uchi no Omi, along with 
Mak-ka Wi-sa-kwi, Tsukushi no Mononobe, who were skilled 
in shooting fire-arrows, under the protection of the August 
spirits of the Emperors, set fire to the castle and took it at 
sunset on the ninth day of the month. Therefore I have sent 
a special envoy in a swift ship to make this report to Your 
Majesty.””? 

In a separate address he said :—“‘ If it were Silla alone, the 
troops under the command of Uchi no Omi would be sufficient. 
But now Koma and Silla have joined their hearts and united 
their strength, so that success will be difficult. I humbly pray 
that all the troops of the Island of Tsukushi may be at once 
sent to the assistance of thy servant’s country, and also to the 
assistance of Imna. In that case we shall be successful.” 

He further represented as follows :—‘‘ Thy servant despatched 
a separate force of 10,000 men to the assistance of Imna, and 
at the same time sent information of this to Your Majesty. 
Now matters are in a critical condition, and I report them 
by a fast-sailing * vessel. I beg moreover to present to Your 
Majesty two rolls of brocade of superior quality, one of woollen 
carpet, 300 axes, with two men and five women belonging to 
the captured castle,‘ of such trifling value that I fear to look 
back on them.” 

When Yo-chhyang was considering his plan of campaign 
against Silla, an old man* remonstrated with him, saying : 一 
“ Heaven does not yet grant it. Disaster is to be feared.”’ 


' A curious mixture of Japanese and Corean in this name. Intherest Oo: 
these messages it seems to be the King alone who is speaking. 

* The “Tongkam ” says :—“ Silla and Koryé having formed an alliance, 
the King of Pékché was angry, and in person led a force of infantry and 
cavalry with which he laid siege to the Castle of Kosan-san.” 

3 1 take 草 , grass, to be a mistake for 早 , fast. + See above, p. 64 

> The “ Tsti-sho” commentator suspects a lacuna here. 9 Or plural. 


XIX. 43 


XIX. 44. 


XIX. 45. 


74 NIHONGI. 


Y6-chhyang said :—‘‘ Old man! why be sotimid? I serve a 
great country. How can there be any cause for apprehension ?” 
So he eventually invaded the Land of Silla, and built the 
fortress of Kuta-mura.′ His father, King Myong, was distressed 
that Y6-chhyang should have so long to bear the sufferings of © 
the campaign, deprived for lengthened intervals of sleep and 
food, his own parental affection feeling many a want, while 
his son’s filial care was reduced to scanty limits. Accordingly 
he went out to join him and comfort him in his toil. Silla, 
hearing that King Myong was coming in person, set on foot 
the whole armed force of the kingdom, intercepted him by the 
way, and crushed him. At this time Silla said to Koto [also 
called Kokchi,; a groom-slave of Sachi-mura :*—‘‘ Thou Koto 
art a vile slave: King Myong isa famous Prince. If now the 
mean slave were made to slay the famous Prince, he might 
hope to transmit his name to posterity, and not be forgotten 
in the mouths of men.” 

27th day. Koto accordingly took King Myong, and with 
repeated obeisances, said to him :—‘“‘ I beg leave to cut off Your 
Majesty's head.” King Myong answered and said 一“ A king’s 
head should not pass into the hands of a slave.”” Koto said : 一 
7 By our country’s law, those who break their oaths, even were 
they called kings, must fall into the hands of slaves.” 

One book has :—‘‘ King Myong sat down on a chair, and 
having taken off the sword which hung at his girdle, gave 
it to Kokchi to slay him therewith.” 

King Myong looked up to Heaven, sighed deeply, and with 
tears gave his consent, saying :—‘‘ Whatever way I turn my 
thoughts, pain always enters my marrow. Nor on reflection 
is there any means by which there is a possibility of my life 
being saved.’”’ So he held forward his head, and submitted to 
have it cut off. Koto cut off his head and so killed him. He 
then dug a grave and buried him. 

One book says :—“‘ Silla buried King AMfyong's skull, but 
the other bones were sent with due ceremony to Pekché. 


' Apparently a Japanese name. 

2 A Japanese name. For mura the Interlinear Kana has Sukir or Sukur , 
apparently a rendering of a Corean word meaning village-master. But 
this would require the addition of =E, master. Perhaps this character has 
been accidentally omitted. 


KIMMEI. 75 


Now the King of Silla buried King Myong's bones at the 
bottom of the stairs of the Northern Hall of his Palace, 
and gave this Hall the name of To-tang.”* 

Y6-chhyang, finding at last that he was surrounded, 
attempted to make his way through, but could not. His 
troops were taken with consternation, and knew not what to 
do. Now there was a skilful archer, a Miyakko of the Land of 
Tsukushi. He advanced, bent his bow, and taking aim, shot 
down one of the bravest of the Silla horsemen. The 
penetration of the arrow which he shot was such that it went 
through the bow of the saddle on which he rode, both before 
and behind, and reached the joining of the armour” he had on. 
Then he went on shooting arrows one after another like rain, 
more and more fiercely, without any remission, and shot to the 
ground the troops by whom they were surrounded. By this 
means Yo-chhyang and his generals were enabled to escape 
back by a by-road. Yo-chhyang complimented the Kuni no 
Miyakko on having shot down the troops who had encom- 
passed them, and conferred on him the honorary name of 
Kurani no Kimi.* 

Upon this the Silla generals, satisfied that Pekche was com- 
pletely worn out, wished at length to take measures for the 
destruction of the remainder. But there was one general who 
said :—‘‘ This would be a mistake. The Emperor of Japan has 
frequently attacked our country on account of Imna: much 
more should we certainly invite upon ourselves future mischief 
if we should proceed to take steps for the destruction of the 
Miyake of Pekche.” This project was therefore dropped. 

16th year, Spring, 2nd month. Yo-chhyang, son of the King 
of Pekche, sent Prince Hyé [Prince Hyé was the younger 
brother of Wi-tok * with a message to the Emperor, saying :— 
‘* King Syong-myong has been slain by brigands {slain by 


1 The skull is no doubt meant. 

3 Tang means hall. To is apparently in allusion to Koto, the King’s 
executioner. The ‘‘ Tongkam” has also an account of these events. But it 
makes the King of Pekche to have been killed in battle. 

3 The Interlinear Kana has kabuto, helmet, which is manifestly absurd. 

+ The Knight of the Saddle-bow. 

5 Wi-tok is the historical name of Y6-chhyang. He was succeeded by 
his second son, Hyé-chang, who is probably the Prince here referred to. 


XIX. 46 


A.D. 555. 


XIX. 47. 


76 NIHONGI. 


Silla in the 15th year of the reign, and therefore this report to 
the Emperor]. When the Emperor heard this he was indig- 
nant, and sent an envoy to meet him at the port with a message 
of condolence. Hereupon Kose no Omi inquired of Prince 
Hyé :—‘‘ Dost thou wish to remain here or to proceed to thine 
own country ?”” Hyé answered and said :—‘‘ Trusting in the 
influence of the Emperor, it is my hope to revenge myself on 
the enemies of the King my father. I pray him to bestow his 
compassion on me and grant me a numerous armed force so 
that I may wipe out my disgrace, and repay my enemies. 
Whether I go or whether I remain, how should I dare to do 
otherwise than simply obey his commands?” Presently Soga 
no Omi condoled with him, saying :—‘“‘ King Syéng had a 
wonderful mastery of the Law of Heaven, and the principles of 
Earth:' his fame was spread abroad through the four quarters 
and the eight points of the compass. We hoped that he would 
long maintain peace, and rule over the frontier States west of 
the sea, and that for a thousand, nay for ten thousand years 
he would render allegiance to our Emperor. But to our sur- 
prise, in a morning, he passed upwards and was lost in the 
infinite. Like flowing water, he returns not again, but remains 
at rest in the dark dwelling. Oh! what a cruel grief, what a 
heartrending sorrow! Who is there possessed of feeling who 
does not lament his death ? For what special fault, moreover, 
has this calamity come? But now what art shall be used to 
give tranquillity to your country ? ” 

Hyé answered and said :—‘‘ Thy servant is by nature foolish, 
and knows not great counsels, much less the causes of good or 
ill fortune, or of the ruin or preservation of a State.” 

The Minister Soga said :—‘‘ Formerly, in the reign of the 
Emperor Oho-hatsuse,’ thy country was hard pressed by Koryo, 
and was in an extremely critical position, like that of a pile of 
eggs. Thereupon the Emperor commanded the minister of 
the Shinto religion reverently to take counsel of the Gods. 
Accordingly the priests,* by divine inspiration, answered and 
said :—‘ If after humble prayer to the Deity, the founder of the 


' By the former astronomy is meant; under the latter is included 
geomancy and physical geography. 
* Yuriaku Tenno. See Vol. I. p. 353. 3 Hafuri. 


KIMMEI. . 77 


Land,' thou goest to the assistance of the Ruler who is 
threatened with destruction, there will surely be tranquillity to 
the State and peace to the people.’ Prayer was therefore 
offered to the God, aid was rendered, and the peace of the 
country was consequently assured. Now the God who 
originally founded this country is the God who descended from 
Heaven and established this State in the period when Heaven 
-and Earth became separated, and when trees and herbs had 
speech.? I have recently been informed that your country has 
ceased to worship him.* But if you now repent your former 
errors, if you build a shrine to the God and perform sacrifice in 
honour of his divine spirit, your country will prosper. Thou 
must not forget this.” 

Autumn, 7th month, 4th day. Iname no Sukune Soga no 
Oho-omi and Hfodzumi no Ihayumi no Omi were despatched 
to the five districts of Kibi to establish the Miyake of Shirawi. 

8th month. Y6-chhyang of Pekche addressed his Ministers, 
saying :—‘‘ I* now desire, for the sake of the King, my deceased 
father, to leave the world and practise religion.” The Minis- 
ters and the people answered and said:—‘‘ We have now 
received the instructions intimating to us Your Majesty’s wish 
to be allowed to retire from the world and to practise religion. 
Ah! whose fault was it that firm plans were not made in the 
first place, of which neglect so great evils have been the conse- 
quence? From the foundation of this kingdom until the 


1 Oho-na-mochi no Kami. 2 See Vol. I. p. 64. 
3 The “Tsu-sho ” commentator here quotes the following curious statement 
from a work called the “ Sei-to-ki”’ :—“ In the reign of the Emperor Kwammu 


(782—806) we and Corea had writings of the same kind. The Emperor, 
disliking this, burnt them and said :—‘ These speak of the God who founded 
the country, and do not mention the Gods our ancestors.’” But possibly 
this only refers to the legend of ##{ 君 , Tan-kun, which the “ Tongkam” 
gives as follows :—“‘ In the Eastern region (i.e. Corea) there was at first no 
chief. Then there wasa divine man who descended under a sandal tree. 
The people of the Land established him as their Lord. He was called 
Tan-kun (Sandal-lord), while the country received the name of Choson 
(morning freshness). This was in the reign of (the Chinese Emperor) 
T‘ang-Yao (B.C. 2357-2258), the year Mon-shén. The capital was at first 
Phyong-yang ; it was afterwards removed to Pék-ak (the white hill). In 
the 8th year (B.C. 1317) of the reign of Wu Ting, of the Shang Dynasty, he 
entered Mount Asatal (Asita ?) and became a God.” 
* Lit. “the small child.” 


XIX. 48. 


AsD. 556. 
NIX. 49. 
e 


78 | NIHONGI. 


present year Koryo and Silla have vied with each other in their 
efforts to destroy it. To what country, therefore, could our 
national line of sovereigns now be entrusted? In principle 
Your Majesty’s instructions ought unquestionably to be com- 
plied with. For if the words of the old man had been attended 
to, how should we have arrived at our present condition? We 
beseech Your Majesty, therefore, to repent your former errors. 
But do not take the trouble to retire from the world. If you 
wish to fulfil your vow, let a number of the people of the Land 
be made to enter religion.” Y6-chhyang answered and said :— 
‘‘Be it so.’ Accordingly he applied to his Ministers for 
advice. They at length consulted together upon the matter, 
and caused one hundred persons to enter religion. They also 
made a large number of banners and umbrellas and meritorious 
things of all kinds, etc., etc. 

17th year, Spring, rst month. Prince Hyé of Pekche asked 
leave to return home. He was accordingly presented with a 
very large supply of weapons and good horses. Moreover, 
gifts were liberally bestowed (on his followers), so that they 
uttered respectful exclamations (of gratitude). 

Hereupon Abe no Omi, Saheki no Muraji, and Harima no 
Atahe were sent in command of a naval force of the Land of 
Tsukushi to escort him to his country. The Lord of Hi’ in 
Tsukushi was sent separately ,the Pekche “‘ Original Record ” 
says :—‘‘ Son of the Lord of Tsukushi and younger brother of 
the Middle Lord of Hi’’* in command of 1000 valiant soldiers 
to escort him to Mite iname of a port , and he was accord- 
ingly made to guard the strong positions on the way to the 
port. 

Autumn, 7th month, 6th day. Soga no Oho-omi, Iname no 
Sukune’ and others were sent to the district of Kojima in 
Hither Kibi* to establish a Miyake, of which Midzuko, Katsuraki 
no Yamada no Atahe, was made Tadzukahi.’ 

Winter, roth month. Soga no Oho-omi, Iname no Sukune 
and others were sent to the district of Takechi in Yamato to 


1 Another reading is Tsukushi no Oho-Kimi, ie. the Great Lord of 
Tsukushi。 

? Only one person. 

3 This rendering follows the “ Original Commentary.” 

4 The Chinese characters mean “ rural or rice-field governor.” 


KIMMEI. 79 


establish the Miyake of Ohomusa of Coreans {by Coreans is 
meant Pekche people; and the Miyake of Womusa' of Koryo 
men. The Miyake of Ama in the Land of Ki was established 
in the Land of Ki. ‘One writing says :—‘‘ The Coreans of 
various places were made serfs of the Miyake of Ohomusa and 
the Koryé men were made serfs of the Miyake of Womusa. It 
was in consequence of the appointment of the Coreans and 
Koryo men as serfs that these places were styled Miyake.” ”] 

18th year, Spring, 3rd month, 1st day. Prince Yé-chhyang 
of Pekche succeeded to the throne. He was styled King 
Wi-tok. 

2rst year, Autumn, gth month. Silla sent the Namal’ 
Michi Kwichi with an offering of tribute. His entertainment 
was unusually liberal The Namal was rejoiced thereat, and 
so took his departure. It was said :—“‘ In the case of tribute 
Envoys the State is all-important and private considerations 
are despised. On an ambassador depend the lives of the 
people, and it is a governmental abuse when a mean person 1s 
selected for this position. Such a course is quite unjustifiable. 
It is desired that sons of good families should be selected as 
ambassadors, and not persons of mean extraction.” ! 

22nd year. Silla sent the Keup-pol-kan,* Ku-nyé-cheul, with 
an offering of tribute. He was entertained by the official 
charged with the reception of strangers on a lower scale of 
ceremony than usual. The Keup-pol-kan was enraged, and 
took his departure. 

This year the Te-sa,* Notyo, was sent again to present the 
former tribute at Oho-kuni in Naniha. In arranging the 
precedence of the various frontier States, the entertainers, 
Nukadabe no Muraji and Katsuraki no Atahe, made him take 
rank below Pekche and introduced him in this order. The 


' Ohomusa and Womusa are respectively Great Musa and Little Musa. 

2 It would appear from this that it was essential to a Miyake to have a 
number of serfs attached to it. Possibly Sa A in this passage should 
be rendered Kara men instead of Coreans. 

* The “Tongkam” has 2 JR, i.e. Nama, 11th official rank. The 
Shoku “ Nihong:” has also Nama, which is doubtless correct. 

‘ This is apparently a remonstrance addressed to Silla for sending as 
ambassador a man of the eleventh rank. 

> Seventeenth rank. 6 Twelfth rank. 


A.D. 557: 


A.D. 56C- 


XIX. 50. 


A.D. 561. 


XIX. 51. 


A.D. 562. 


80 NIHONGI. 


Té-sa was angry. He went away and refused to enter the 
official residence. He went on board ship and returned to 
Anato.' At this time the official building at Anato was being 
repaired. The Te-sa inquired :—‘‘ For what guest is this ¢on- 
struction ?”’ The chief builder, Oshikatsu, Kahachi no 
Mumakahi no Obito, mockingly said :—“‘ It is for the lodging 
of the ambassador who is being sent to call the Western Land 
to an account for its rude conduct.”” The Te-sa, on returning 
to his country, reported this speech, and therefore Silla built 
a fortress on Mount Araphasa as a defence against Japan. 
23rd year, Spring, Ist month. Silla destroyed the Miyake 
of Imna. . 
One writing says : 一 "" 21st year. Imna was destroyed. 
The general term Imna includes the provinces called 
separately Kara, Ara, Siiki, Tara,’ Cholma, Kochhi, 
Chitha, Sanpanha, Kwison, and Imnyé, in all ten 
provinces.”’? 
Summer, 6th month. An edict was issued, as follows :— 


1 Now Shimonoseki. 

2 The “ Tongkam” (Vol. V. p. 21) gives the following account of the 
downfall of Imna :— 

‘Autumn, 9th month. (The year is the same, but the month given does 
not agree with the ‘ Nihongi’ account.) 

Silla destroyed Great Kaya. Kaya was refractory, and the King com- 
manded the I-son 上 -S&-pu to attack it. Sa-ta-sya was associated with him 
in the command. Si-ta-Sya was a descendant in the 7th generation of 
King Ne-mil (or Né-mul). He was sixteen years of age, and was accounted 
a national hero. More than 1ooo men of his followers came and begged 
that he might join in the campaign, but the King would not allow it on 
account of his youth, On their persisting in their request, however, he gave 
his permission. Sa-ta-sya went to Great Kaya in command of 5000 horse- 
men, and was the first to enter the Sandalwood gate, where he set up a 
white flag. Those in the castle were struck with consternation, and I-s&-pu, 
approaching with his troops, at length destroyed that country, the territory 
being constituted the district of Great Kaya. When the army returned and 
the merits were weighed, Sya was reckoned first, and the King rewarded 
him with good rice-land and 300 of the captives. These he steadfastly 
refused. The King, however, insisted, and he then accepted, but distributed 
the land among his troops, reserving only the barren tract of Chhyuk-syon. 
He released the captives and converted them every one into good subjects 
(i.e. free men). The nation admired this conduct. He died at the age 
of seventeen.” It will be observed that there is not a word here about 


Japan. 


KIMMEL. Sr 


“本 he Silla people, a tribe of wretches in the West, have, in 
defiance of Heaven and devoid of right feeling, disregarded the 
favour We have shownthem. They have broken Our Miyake, 
poisoned Our black-haired people, and massacred the population 
of Our districts. When Our ancestor, Okinaga Tarashi hime no 


Mikoto,' a wonderful sage of clear intelligence, made a tour 


throughout the Empire, showing her anxiety on behalf of all 
the people and nourishing her myriad subjects, she pitied the 
condition of Silla, which was then reduced to an extremity, and 
spared the head of its king, which was about to fall. She 
granted to Silla strong positions, and bestowed on it honours it 
was not entitled to. In what respect did Our ancestor, Okinaga 
Tarashi hime no Mikoto, show a want of consideration for 
Silla, or Our people an unfriendly feeling towards that country ? 
Yet Silla with long spears and strong bows has oppressed 
Imna. With serrated tusks and hooked talons they have com- 
mitted ravage amongst the living souls, rending their livers 
and hacking off their feet with insatiable delight, scorching 
their bones in the sun, and burning their dead bodies without 
saying to themselves that it was cruel. From the Noble House 
down to the people of Imna, using all their knives and 
expending their last chopping-block, they have butchered and 
made mince-meat of them. Within the shores of the land, who 
is now left to be called a servant of the King ?* Who is there 
that eats grain, the food of man, or drinks water, his beverage, 
who can bear to hear these things without being grieved in his 
heart? Much more the heir to the Throne and the Oho-omi! 
For the former, bound as he is by hereditary friendship, it is an 
occasion to weep tears of blood and cherish feelings of revenge. 
In the case of the latter, there is towards officials charged with 
the frontier screen the gratitude due to those who rub them- 
selves smooth * from crown to heel (in their country’s service). 
Heirs in their generation to the virtues of previous govern- 


ments, and themselves destined to hold high dignity in a later 


! Tingo Kogu. * See Legge's “ Sheking,” p. 360. 

? An allusion to Mencius’s saying, “‘ The philosopher Mih loves all equally. 
If by rubbing smooth his whole body from the crown to the heel, he could 
have benefited the Empire, he would have done it.”—Legge’s ‘“ Mencius,” 
‘p. 340. This, again, refers to the great Yu, who wrought and waded till he 
had worn away all the hair on his legs. 


VOL. II. G 


XIX. §2. 


8 2 NIHONGI. 


XIX. 53. 


XIX. 54- 


reign, if they cannot, by making drip their gall and drawing 
out their bowels,' join with Us in slaying the traitors, thus 
wiping off this bitter outrage against Heaven and Earth, and 
doing vengeance on the enemies of a Lord and father, even in 
my grave I shall be indignant that the right rule of conduct of 
vassal and child has not been realized.’’? 

In this month, a certain person slandered Uta-yori, Mumakahi 
no Omi, saying :—‘‘ Uta-yori’s wife met me at Sanuki.* Her 
saddle-pad was different from ordinary ones. When I examined 
it closely, I saw that it was the Empress’s saddle.” He was 
accordingly handed over to the judicial authority, who put him 
to the most severe examination. Uta-yori, Mumakahi no Omi, 
accordingly declared upon oath, saying :—‘‘ This is false, and 
not true. If this is true, let calamity from Heaven surely befall 
me.” At last he fell prostrate on the ground under the torture, 
and died. No long time after his death, there were sudden 
misfortunes in the Palace. The judicial officer then arrested 
his sons, Morishi and Nasehi [ Morishi and Nasehi are personal 
names], and when about to cast them into the fire ' Casting 
into the fire was no doubt the ancient mode of punishment], 
uttered a charm, saying :—‘‘ Not by my hand are they cast.” 
Having uttered this charm, he was about to fling them into the 
fire, when Morishi’s mother made a prayer, saying :—‘‘If my 
child is flung into the fire, a great calarnity will indeed follow. 
I beseech thee, let him be given over to the Hafuri, to be a 
slave in the service of the Gods.’”’ In accordance, therefore, 


1 i.e. by the exercise of the most devoted loyalty. 

* European scholars will readily endorse the opinion of Motoori, that such 
Imperial edicts as the above are inventions of the writers of the “ Nihongi,” 
or perhaps of some predecessor. They are not State papers, but rhetorical 
exercises, and smell unmistakably of the lamp. The “ Shoku-nihongi,” 
which continues the history of Japan from the point where the “ Nihongi” 
leaves off, contains a number of genuine edicts of the ancient Emperors. 
Chese are very different documents, written, of course, with Chinese 
characters, but, like the “ Norito” and much of the “ Kojiki,” in such a way 
as to suggest the Japanese words in the writer’s mind, and without any 
endeavour to make a display of Chinese learning or elegance of style. 

Motoori has collected these edicts and published them with a commentary 
under the title FE BH ad 2 #2. | 

The present edict is composed almost entirely of phrases taken fro: 
Chinese books. 

Not the province of that name, but a place in Yamato. 


KIMMEI. 83 


with his mother’s supplication, he was permitted to be con- 
fiscated to the service of the Gods. 

Autumn, 7th month, 1st day. Silla sent envoys to offer 
tribute. These envoys knew of the destruction of Imna by 
Silla, but, ashamed of the offence against national gratitude, 
they did not dare to ask leave to depart. Eventually they 
remained, and did not return to their own land, but were made 
to take rank as subjects of the State. They were the ancestors 
of the Silla men of the village of Uno in the district of Sarara 
in the province of Kahachi. 

In this month, the General-in-Chief, Ki no Womaro no 
Sukune, was sent forth in command of an army by way of 
Tari, and the Associate General, Nihe, Kahabe no Omi, by way 
of Mount KO-cheung, to demand of Silla its reasons for attacking 
Imna. At length they arrived at Imna. Toni, Komo-tsume 
Be no Obito, was sent to Pekché to concert a plan of military 
operations. Toni accordingly lodged in his wife’s house, and 
lost a letter and a bow and arrows by the way. Silla thus 
gained a thorough knowledge of the military plans, and having 
promptly raised a large army, brought on itself overthrow, and 
rendered submission and allegiance. Ki no Womaro no 
Sukune, having gained the victory, marched his army into the 
Pekche- camp, where he addressed an order to the troops, 
saying :—“‘ It is the excellent advice of antiquity that in victory 
one should not forget defeat: that in safety it is necessary to 
bethink oneself of danger. On the frontier which we now hold, 
wolves meet in mutual intercourse. Such being the case, 
ought we to be heedless and not to think of disaster? Even in 
times of peace, the sword should not be laid aside. For a wise 
man’s warlike preparation ought not to be relaxed. I pray you, 
be very watchful, and zealously observe thiscommand.”! The 
soldiery all entrusted their hearts to him, and applied them- 
selves to their duties. Nihe, Kahabe no Omi, advanced alone, 
and in successive engagements captured all that opposed him. 
The Silla men again raised the white flag, flung down their 
arms, and bowed their heads in submission. Nihe, Kahabe no 
Omi, never having had any skill in military matters, raised the 
white flag in reply, as a simple intimation to advance alone. The 


1 Most of this speech is copied from a passage in a Chinese author. 
G 2 


XIX. 55. 


XIX. 56. 


84 NIHONGI. 


Silla commander said :—‘‘ General Kahabe no Omi now wishes 
to surrender,” and advancing his troops, made anonset. With 
all their pointed weapons they hastened to the attack, and 
routed the vanguard. The wounded were very numerous. 
Tahiko, Yamato no Kuni no Miyakko, conscious that help was 
impossible, abandoned his troops and took to flight. The 
Silla commander, his hooked spear in hand, pursued as far as 
the castle-moat, and flourishing his spear, struck at him. 
But Tahiko, inasmuch as he was mounted on a swift horse, 
leaped across the castle-moat, and narrowly escaped with his 
life. The Silla commander stood on the edge of the moat, 
and exclaimed, saying :—‘‘ Kusunichari’”’' ia Silla word of 
uncertain meaning]. Hereupon Kahabe no Omi at length 
withdrew his forces, and retreating, hurriedly encamped on the 
plain. Upon this his troops all held him in contempt, and 
there was none to yield him obedience. The commander 
advanced in person within the camp, and took them ‘all 
prisoners, viz. Nihe, Kahabe no Omi, and his men, as well as his 
wife, who accompanied him. At this time, between father and 
child, husband and wife, there was no mutual commiseration. 
The commander inquired of Kahabe no Omi, saying :— 
‘‘ Which is more dear to thee—thine own life, or that of thy 
wife ?"’ He answered and said :—‘‘ Why, for the love of one 
woman, should I accept disaster ? There is nothing dearer than 
life,” and eventually granted her to be his concubine. The 
commander at length ravished her in a public place. She 
afterwards returned, and Kahabe no Omi wished to approach 
her and talk to her. But she was deeply mortified, and refused 
to consort with him, saying :—‘‘ Thou, my former lord, having 
for no good reason sold thy handmaiden’s person, with what 
countenance could I now live with thee?’’ And she persisted 
in her refusal to speak to him. This lady was the daughter 
of Sakamoto no Omi, and her name was Mumashi hime. 
Ikina, Mitsugi no Kishi, who was captured at the same time, 
being a man of mettle, utterly refused to submit. The Silla 
commander drew his sword, and making as if to kill him, com- 
pelled him with threats to take off his trousers, and then told 
him to present his hinder part towards Japan, and call out 


! I cannot identify this with any modern Corean words. 


KIMMEI. 85 


with a loud voice,‘‘ Let the Japanese generals bite 一 ——-!” 
But he cried out, saying :—“‘ Let the King of Silla bite 一 1” 
No matter how much they tortured him, he went on shouting 
as before, and he was accordingly put to death. Moreover his 
son Wojiko embraced his father, and so died. So hard it 
always was to shake Ikina’s determination to stick to his own 
language. Accordingly, he alone was lamented by all the 
generals. Moreover, his wife Ohobako? was taken captive at 
the same time. In her grief she made a song, saying ® :— 





Standing by the fortress 
Of the Land of Kara, 
‘Ohobako 

Waves her head-scarf, 
Turning towards Yamato. 


Someone composed a song in response, saying :— 


Standing by the fortress 

Of the Land of Kara, 

Ohobako 

Is seen to wave her head-scarf, 

Turning towards Naniha. 
' We should expect to find here the word “kiss” instead of “bite.” But 
the fact is that neither the Chinese nor the Japanese have the thing or the 
word, at least quite in our sense. Kissing, or what we may call so, is in 
these countries not considered a proper subject of conversation, and does not 
figure in their literatures. The nearest Japanese equivalent is kuchi suu, 1.e. 
**mouth-sucking.” The only instance I can recollect of the use of this 
phrase is in a Jetter from Hideyoshi to his son Hideyori, then five years of 
age. He promises that he will soon come to see him and give him a kiss 
(kuchi-sui-mosu-beku soro), expressing at the same time a playful jealousy 
of his allowing other people to kiss him. The Japanese editor of this letter 
finds it necessary to explain that kissing, or rather mouth-sucking, is a sign 
of affection. 

Dr. Schlegel, of the University of Leiden, informs me that ‘“‘a Chinese 
boy never kisses his mother—they rub their respective noses over the cheeks. 
Kissing the hand is totally unknown in China.” 

The use of the word bite for kiss by the Chinese suggests that the kiss 
may be a modification of a playful bite, just as the smile may have had 
its origin in a sportive showing of the canine teeth. See Darwin’s “ Expres- 
sion of the Emotions,” p. 255. 

> The name of a plant. 

3 Another rendering is : “ In grief for her, they (i.e. the generals) made a 
song, saying :—” ・ 


XIX. 57. 


XIX. 58. 


86 NIHONGI. 


8th month. The Emperor sent Sadehiko, Ohotomo no 
Muraji as general-in-chief in command of an army of several 
tens of thousands of men to attack Koryo. Accordingly 
Sadehiko, acting on plans laid by Pekche, routed Koryo. 
Their King climbed over a wall, and so made his escape. 
Sadehiko at length followed up his victory, and entered the 
palace, where he took possession of and brought away with him 
all the valuables, presents, curtains of seven-fold woof, and an 
iron house.! 

An old book says :—‘‘ The iron house was on the top of 
the western storied building of Koryo : the woven curtains 
were hung in the private chamber of the Koryo King. 

The curtains of seven-fold woof were offered as a present to 
the Emperor ; while to the Oho-omi, Soga, Iname no Sukune, 
there were sent two suits of armour, two swords mounted in gold, 
three copper bells with chasings, two flags variously coloured, 
a beautiful woman called Hime? [Hime is a name], and also 
her attendant, Atako. Hereupon the Oho-omi at length took 
to him these two women and made them his wives, lodging 
them in the palace of Karu no Magar. | 

The iron house is in the Temple of Chéanji, but we do 
not know in what province this temple is. One book 
says:—‘‘ 11th year.* Ohotomo no Sadehiko, along with 
the Land of Pekche, repulsed Yang- ‘hy ang, ‘King of 
Koryo, at the capital city of Pi-chin-nyu.’ 

Winter, 11th month. Silla sent Envoys to offer presents and 
at the same time to bring tribute. The Envoys found out all 
about the Government being indignant against Silla on 
account of the destruction of Imna, and did not dare to ask 
leave to depart, fearing lest they might be executed.* They did 
not return to their own country, and were made to rank as 
(Japanese) subjects. These men were the ancestors of the 
present Silla men of Hani-iho in the district of Mishima in the 
province of Settsu. 


1 Probably a shrine in the shape of a small pagoda, used as a receptacle 
for relics, says the “ Shukai ” editor. 

2 Or Yome. 

3 No doubt an error for 21st year. The “ Tongkam” does not mention 
this war. 

4 See above, XIX. 54. 


KIMMEI. 87 


26th year, Summer, 5th month. Some Koryo men, Tu-mu- 
ri-ya-phyé and others, emigrated to Tsukushi. They were 
settled in the province of Yamashiro, and were the ancestors 
of the present Koryo men of Une-hara, Nara, and Yamamura. 

28th year. There were floods in the districts and provinces, 
with famine. In some cases men ate each other. Mutual 
assistance was rendered by transporting grain from the 
neighbouring districts. 

30th year, Spring, rst month, rst day. An edict was issued 
as follows :—‘‘ The institution of serfs! is a custom of old 
standing. But for more than ten years past, there have been 
many whose names have been omitted from the lists, and 
who have avoided their tasks. Let Itsu [Itsu was nephew of 
O Chin-ni*! be sent to revise the lists of the serfs of Shirawi.” 

Summer, 4th month. Itsu revised the serfs of Shirawi, and 
in accordance with the edict, settled the lists, so that land- 
families* were formed. The Emperor, by way of compliment 
to Itsu on his success in settling the lists, gave him the title of 
Shirawi no Obito, and moreover appointed him Tadzukahi 
under Midzuko | Midzuko is mentioned above] .* 

31st year, Spring, 3rd month, rst day. Iname no Sukune, 
Soga no Oho-omi, died. 

Summer, 4th month, 2nd day. The Emperor made a 
progress to the Palace of Shibagaki in Hatsuse. 

Moshiro, Yenuno no Omi, a man of Koshi, came to the 
capital and addressed the Emperor, saying :—‘‘ Envoys from 
Koryo, suffering by reason of the winds and waves, lost their 
way, and missing their harbour, drifted at the mercy of the 
current, until they suddenly reached the shore. This was 
concealed by the ruler of the district. Therefore I make it 
known to Your Majesty.” 

The Emperor made an order, saying :—‘“‘ This is the first 
time since our taking over the Imperial functions, now many 
years ago, that men of Koryo, losing their way, have reached the 
coast of Koshi. Though suffering from being cast away and 
submerged, yet their lives have been preserved. Is not this an 


1 Lit. Rice-field Be. 

2 Apparently a Corean or Chinese name. 

3 FA P or field-house, 1.e. families or groups of cultivators. 
4 XIX. 49. 


A.D. 565. 


A.D. 567 


A.D. 569. 


A.D. 570. 


XIX. 59. 


XIX. 60. 


A.D. 571. 


88 NIHONGI. 


instance of the wide extension of wise counsels, of perfect 
virtue majestically displayed, of benign influences universally 
pervasive, of vast blessings far diffused? Let the proper 
functionaries erect a hall in the district of Sagaraka in the 
province of Yamashiro, let them cleanse it and render cordial 
entertainment and help.’’ 

In this month the Imperial carriage arrived back from the 
Palace of Shibagakiin Hatsuse, and Arako, Atahe of the House 
of Eastern Aya,’ and Naniha, Katsuraki no Atahe, were sent to 
meet and bring in the Kory6 Envoys. 

5th month. Katabeko, Kashihade no Omi, was sent to 
Koshi to entertain the Koryo Envoys. The Chief Envoy, 
knowing perfectly well that Kashihade no Omi had been sent 
by the Emperor, addressed Michi no Ushi, the ruler of the 
district of Koshi, saying :—‘‘ After all, as I suspected, thou art 
not the Emperor. Thou hast prostrated thyself in doing 
obeisance to Kashihade no Omi, which is abundant evidence 
that thou art a subject. And yet before, deceiving me, thou 
didst take the tribute and appropriate it. Let it be promptly 
given back, and waste no,words in palliation of thy conduct.” 
Kashihade no Omi, learning this, sent men to require from 
him the tribute, which was all given up, and on returning to 
the capital reported on his mission. 

Autumn, 7th month, 1st day. The Koryo envoys arrived at 
Afumi. 

This month Saru, Kose no Omi, and Kishi no Akabato were 
despatched from the Port of Naniha, towing a barge (up the 
river) to Mount Sasanami, where they decorated a boat and 
went to meet them at Mount Kita*in Afumi. Finally they 
brought them into the official residence at Komahi in 
Yamashiro. Accordingly Komaro, Yamato no Aya no Saka no 
Uhe no Atahe, and Ohoshi, Nishikori no Obito, were sent to 
escort them. The Koryo envoys were again entertained in the 
official residence of Sagaraka. 

32nd year, Spring, 3rd month, sth day. Sakata, Mimiko no 
Iratsumi was sent on a mission to Silla to demand an 
explanation of the reasons for the destruction of Imna. 

In this month Koryo sent presents and likewise a memorial, 


! Or Yamato no Aya. 2 Northern mountain. 


KIMMEI. 89 


but several tens of days elapsed without their having an 
opportunity of presenting it. They were compelled to await a 
lucky day. 

Summer, 4th month, 15th day. The Emperor took to his 
bed, sick and ill at ease. The Prince Imperial had gone away, 
and was not present, but was summoned by a messenger on a 
swift horse, and introduced into the bed-chamber. The 
Emperor took him by the hand, and gave command to him, 
saying :—‘‘ Our illness is very grave. That which comes after 
devolves on thee. Thou must make war on Silla, and 
establish Imna as a feudal dependency, renewing a relation- 
ship like that of a husband and wife just at it was in former 
days. If this be done, in my grave I shall rest contented.” 

On this day the Emperor at length died in the inner chamber. 
His years were many.’ 

5th month. He was temporarily interred at Furuichi in 
Kahachi. 

Autumn, 8th month, 1st day. Silla sent as Envoys of con- 
dolence Mi-cheul-cha-sil-syo and others to make lament at the 
place of temporary interment. 

This month Mi-cheul-cha-sil-syo and the rest took their 
departure. 

gth month. The Emperor was buried in the Misasagi of 
Sakahi at Hinokuma. 


1 Some say 62, others 63 or 81. 


XIX. 61. 


BOOK XxX. 


THE EMPEROR NUNAKURA FUTO-TAMA-SHIKI.' 


(BI-DATSU* TENNO 
OR 


BIN-DATSU TENNO.) 


THE Emperor Nunakura Futo-tama-shiki was the second 


' child of the Emperor Ame-kuni-oshi-hiraki-hiro-niha. His 


A.D. 572 


mother was called the Empress Consort Iha no hime (the 
Empress Consort Iha no hime was a daughter of the Emperor 
Take-o-hiro-kuni-oshi-tate]. The Emperor was not a believer 
in Buddhism, but was fond of jiterature.* At the age of 
twenty-nine he was raised to the position of Prince Imperial. 
In the fourth month of the thirty-second year of his reign the 
Emperor Ame-kuni-oshi-hiraki-hiro-niha died. 

Ist year, Summer, 4th month, 3rd day. The Prince Imperial 
assumed the Imperial Dignity. The Empress was honoured 
with the title of Grand Empress. 

In this month the Emperor made his palace at Oho-wi in 
Kudara.* Mononobe no Yuge no Moriya no Ohomuraji was 
continued in his office of Ohomuraji, and Soga no Mumako 
no Sukune was made Oho-omi. 

5th month, 1st day. The Emperor inquired of the Imperial 
Prince and the Oho-omi, saying :—‘‘ Where are the Koryo 
Envoys now?” The Oho-omi answered His Majesty, 
saying :—‘‘ They are in the official residence of Sagaraka.” 


1 Nunakura is the name of a place ; the rest is hterally big-jewel-spread. 

2 Clever. 3 ji.e. Chinese. 

4 Written with the Chinese characters for Pékché, viz. W #f. It is 
here the name of a place in Kahachi. 


BiDATSU。 91 


The Emperor hearing this was exceedingly vexed, and flushing 
up, exclaimed, saying :—‘‘ How sorry I am! The names of 
these Envoys were already announced to the Emperor, my 
deceased father.” So he despatched the Ministers to the 
official residence of Sagaraka to inspect and take note of the 
tribute offered by them, and to cause them to be sent on to the 
capital. 

15th day. The Emperor took the Koryo memorial, and 
passing it on to the Oho-omi, assembled all the scribes and 
directed them to read and explain it. At this time all the 
scribes for the space of three days were unable to read it. 
Now there was one O Chin-ni, founder of the family of the 
Funa no fubito,’ who was able to read it and explain its mean- 
ing to the Emperor. Consequently the Emperor and the 
Oho-omi, both together, complimented him, saying :—‘‘ What 
diligence, Chin-ni! Well done, Chin-ni! If thou hadst not 
been fond of learning, who could have done the interpretation ? 
From this time forward let thy attendance be near Us in the 
Palace.” After this, an edict was issued to the scribes of East 
and West,’ saying :—‘‘ How is it that the art which ye practise 
has come to naught? Though ye are many, none of you 1S 
equal to Chin-ni.” Nor was this all. The memorial presented 
by Koryo was written on crow’s feathers, and the characters, 
like the feathers, being black, nobody had been able to read 
them. Chin-ni accordingly steamed the feathers in the vapour 
from boiled rice, and took an impression of them on a piece of 
silk, whereupon all the characters were transferred to it, to the 
wonder of the Court. 

6th month. The Chief Koryo Envoy addressed the Associate 
Envoys, saying :—“ In the time of the Emperor of Shikishima,“ 
ye, contrary to my advice, allowed yourselves to be deceived 
by others. You unauthorizedly shared the national tribute, 
and without due consideration granted it to mean persons. 
Were you not to blame in this? If the King of our country 
were to hear of it, he would certainly have you executed.” The 
Associate Envoys then said to one another :—“‘ If on our return 


' ie. recorders of ships. His name shows that he was of Chinese or 
Corean origin. 

2? East means here Yamato ; West, Kahachi. 

* Kimmei Tenno, so called from his place of residence. 


XX. 


XX. 3. 


A.D. 573 


92 NIHONGI. 


to our country the Chief Envoy reveals our misconduct, it will 
be unfortunate for us. It is desirable to slay him secretly, 
and so stop his mouth.” The same night their conspiracy 
leaked out, and became known to the Chief Envoy. He put 
on his clothes, and stealing out alone, stood in the inner court 
of the official residence. He was there not knowing what to 
do, when one of the ruffans came forward with a club and 
struck the Chief Envoy on the head, and then went away. 
Next there came another ruffian, who, facing right opposite 
to the Chief Envoy, struck him on the head and hands and 
then went away. The Chief Envoy remained silent, and stood 
his ground, wiping the blood from his face. Again there came 
another ruffian, who rushed forward with a sword, and having 
stabbed the Chief Envoy in the belly, went away. This time 
the Chief Envoy prostrated himself on the ground in fear, and 
in an attitude of supplication. Afterwards there came another 
ruffan, who killed him, and went away. The next morning, 
the official entertainer Komaro, Yamato no Aya no Saka no 
Uhe no Atahe, and the others inquired the cause of this. The 
Associate Envoys got up a false story, and said :—‘‘ The 
Emperor presented a wife to the Chief Envoy. The Chief 
Envoy was disobedient to the Imperial command and refused 
to accept her. This was a piece of extreme insolence, and 
your servants therefore slew him on the Emperor’s behalf.” 
The officials buried him with due ceremony. 

Autumn, 7th month. The Koryo Envoys took their 
departure. 

This year was the year Midzunoye Tatsu (2gth) of the 
Cycle. 

2nd year, Summer, 5th month, 2nd day. Koryo Envoys 
anchored on the coast of the Sea of Koshi. Their ship was 
wrecked and a great many were drowned. The suspicions of 
the Court were excited by their so frequently losing their way, 
and they were dismissed without entertainment. Accordingly 
Naniha, Kibi no Amabe no Atahe, was sent by the Emperor’s 
orders to escort home the Koryo Envoys. 

Autumn, 7th month, 1st day. Naniha and the Koryo 
Envoys met in consultation on the coast of the Sea of Koshi. 
Ihahi, Ohoshima no Obito, and Masa, Saoka no Obito, seamen 
of Naniha, the escort Envoy, were made to go on board the 


BIDATSU. 93 


Koryo Envoys’ ship, while two Koryo men were made to 
embark in the escort Envoy’s ship. Having in this manner 
exchanged ships, as a precaution against treachery, they both 
set sail together. They had only gone a few ri, when the 
escort Envoy, Naniha, fearing the waves, took the two Koryo 
men and flung them into the sea. 

8th month, 14th day. The escort Envoy, Naniha, returned 
and reported the result of his mission, saying :—‘‘ The whale- 
fish of the sea assemble in great numbers and intercept and 
devour the ships with their sculls and oars. Naniha and his 
companions fearing to be swallowed up by these fishes were 
unable to go upon the sea.” The Emperor hearing this saw 
that his language was untruthful, and employed him in one of the 
public offices,' not allowing him to return to his own province. 

3rd year, Summer, 5th month, 5th day. The Koryo Envoys 
anchored on the sea-coast of Koshi. 

Autumn, 7th month, 2oth day. The Koryo Envoys entered 
the capital and addressed the Emperor, saying :—‘‘ Last year 
thy servants departed, in company with the escort Envoy, in 
order to return to their own country. Formerly when thy 
servants arrived at their frontier State,* thy servants’ frontier 
State entertained Ihahi, Ohoshima no Obito, and his com- 
panions in accordance with the ceremony due to Envoys, and 
the King of Koryo treated them with specially cordial civility. 
Notwithstanding this, the ship of the escort Envoy had not 
arrived up till now, and therefore he has respectfully again sent 
Envoys along with Ihahi and his companions to request infor- 
mation as to why our Envoys’? have not come.” When the 
Emperor heard this he enumerated Naniha’s offences, saying : 
ー“ Thou art doubly guilty, first for having deceived the Court, 
and secondly, for having drowned the Envoys of a neighbouring 
State. These are heinous crimes, and thou canst not be 
released.” He was therefore sentenced to punishment.‘ 

Winter, roth month, gth day. The Oho-omi, Soga no 
Mimako, was sent to the province of Kibi to extend the Shirawi 


' Asa slave. 
? Note the ficticn of Koryo being a dependency of Japan. 


3 This must be taken as referring to the two men whom Naniha threw 
overboard. . 


4 No doubt of death. 


XX. 4. 


A.D. 574. 


XX. 5. 
A.D. 575+ 


XX. 


6. 


94 NIHONGI, 


Miyake and the staff of serfs attached to it. He accordingly 
took the register of serfs and handed it over to Itsu, Shirawi 
no Fubito. | 

11th day. By an Imperial order, the title of Tsu no Fubito' 
was granted to Ushi,” younger brother of O Chin-ni, Funa no 
Fubito.* 

rrth month. Silla sent Envoys to offer tribute. 

4th year, Spring, ist month, gth day. Hirohime, daughter 
of Prince Mate of Okinaga, was raised to the rank of Empress 
Consort. She had one son and two daughters. The eldest 
was called the Imperial Prince Oshizaka Hikohito no Ohine 
[otherwise the Imperial Prince Maroko]. The second was 
called the Imperial Princess Sakanobori. The third was called 
the Imperial Princess Uji no Shitsukahi. 

In this month a consort was appointed named Womuna gimi 
no Otoshi the daughter of Nakatsu kimi, Kasuga no Omi. 
[She was otherwise called Kusu-kimi no Iratsuko.] She bore 
three sons and one daughter. The first was called the Imperial 
Prince Naniha; the second was called the Imperial Prince 
Kasuga ; the third was called the Imperial Princess Kuwada : 
the fourth was called the Imperial Prince Ohomata. The next, 
an Uneme named Unako no Otoshi, daughter of Wokuma, Ise 
no Ohoka no Obito, gave birth to the Imperial Princess Futo 
hime [otherwise called the Imperial Princess Sakurawi] and 
the Imperial Princess Nukade hime .also called the Imperial 
Princess Tamura!. 

2nd month, 7th day. The Oho-omi, Mumako no Sukune, 
returned to the capital and reported the result of his mission 
respecting the Miyake. 

3rd month, 11th day. Pekche sent envoys to offer tribute, 
more in quantity than in ordinary years. The Emperor, inas- 
much as Silla had not yet established Imna, gave orders to the 
Imperial Prince and to the Oho-omi, saying :—‘‘ Be not remiss 
in the matter of Imna.” 

Summer, 4th month, 6th day. The Kishi, Kanako, was sent 
on a mission to Silla, the Kishi, Itahiko, to Imna, and the Kishi, 
Wosa-hiko,*® to Pekche. 


1 Port-rccorder. > The ox. 5 i.e. Shipping-recorder. 
4 This is the rendering of the Interlinear Kana version. 
> \Vosa means interpreter. Kishi was originally a Corean title. 


BIDATSU. 95 


6th month. Silla sent envoys to offer tribute, more in 
quantity than usual. They also sent tribute for the four town- 
ships of Ta-ta-ra, Su-na-ra, Hwa-tha, and Pal-kwi. 

In this year, by command, the diviners divined a site for the 
dwellings of Prince Amabe and Prince Itowi. The divination 
was propitious, and eventually a palace was constructed at 
Wosada,' which was called the Palace of Sakidama. 

Winter, rrth month. The Empress Consort Hirohime died. 

5th year, Spring, 3rd month, roth day. The functionaries 
petitioned that an Empress Consort should be appointed. By 
the Emperor’s command Toyomike Kashikiya hime no 
Mikoto* was appointed Empress Consort. She bore two sons 
and five daughters. The first was called the Imperial Princess 
Uji no Kahitako [otherwise called the Imperial Princess Uji 
no Shitsukahi]. She was wedded to Sho-toku, the heir to the 
throne. The second was called the Imperial Prince Takeda; 
the third was called the Imperial Princess Woharida. She 
was wedded to the Imperial Prince Hiko-hito no Ohine.?* The 
fourth was called the Imperial Princess Umori [otherwise 
called the Imperial Princess Karu no mori]; the fifth was 
called the Imperial Prince Wohari : the sixth was called the 
Imperial Princess Tame. She was wedded to the Emperor 
Okinaga tarashi-hi hiro-nuka.* The seventh was called the 
Imperial Princess Sakurawi no Yumibari. 

6th year, Spring, 2nd month, 1st day. By Imperial com- 
mand there were established a Sun-worship Be and a private 
Be.’ 

Summer, 5th month, 5th day. Prince Ohowake and Woguro 
no Kishi were sent to govern the Land of Pekché. 

The representatives of the Crown, who by Imperial com- 
mand were sent on service to the three Han, called them- 
selves 3, meaning that they governed Corea. This was 
doubtless an ancient rule. They resembled what are now 
called Envoys. This explanation applies to all other pas- 


sages also. It is not clear what was the extraction of 
Prince Ohowake. 


' The Interpreter’s field. 

? Afterwards the reigning Empress Suiko TennG. 

* Her half-brother. * Jomei Tenno. 
> This jg explained to mean “for the Empress’s service.” 


> 


と 


XX. 8. 


A.D. 578. 


A.D. 579- 


A.D. 580. 


A.D. 581. 


XX. 9. 


96 NIHONGI. 


Winter, 11th month, 1st day. The King of the Land of 
Pekche presented to the Emperor, through the returning Envoys 
Prince Ohowake and his companions, a number of volumes of 
religious books,' with an ascetic,’ a meditative monk,’ a nun, a 
reciter of mantras,‘ a maker of Buddhist images, and a temple 
architect, six persons in all. Eventually there was founded the 
Temple of Prince Ohowake of Naniha. 

7th year, Spring, 3rd month, 5th day. The Imperial Princess 
Uji was made to attend on the shrine of Ise, but an intrigue 
which she had with the Imperial Prince Ikenobe having come 
to light, this appointment was cancelled. 

8th year, Winter, roth month. Silla sent Chi-cheul-chong 
Nami* to bring tribute. At the,same time he sent a Buddhist 
image. 

gth year, Summer, 6th month. Silla sent Ato Nami and 
Chil-syo Nami to offer tribute, but they were dismissed without 
its being received. 

roth year, Spring, Intercalary znd month. Several thousand 
Yemishi showed hostility on the frontier.6 Accordingly their 
chiefs ‘they were very hairy men: Ayakasu’ and others were 
sent for, and the Emperor gave them his commands, saying :— 
“You Yemishi! In the reign of the Emperor Oho-tarashi- 
hiko® those of you whom it was meet to kill were put to death, 
and those who deserved forgiveness were pardoned. We now, 
in observance of this precedent, intend to put to death the ring- 
leaders.” Hereupon Ayakasu and the others were filled with 
fear and awe. They went down into the middle stream of the 
Hatsuse river, and with their faces turned towards Mount 
Mimoro rinsed’ their mouths and made oath, saying :—‘‘ We 
Yemishi promise that from this time forward, we, our children, 
and our children’s children ‘there is an old saying, ‘ The chil- 


! A later writer says that there were 200 vols., Buddhist Sutras being 
among them. 

2 Monks who practise vinaya. Vide Eitel, p. 202, 2nd edition. 

3 Yogi. Vide Eitel, p. 209. 4 Buddhist magic spells. 

’ Here and below Nami may be a mistake for Nama, the Corean title of 
rank. The characters used for mi and ma closely resemble each other. 

6 It is to be remembered that all the northern part of the main island of 
Japan, including the province of Mutsu and Dewa, were at this time in Aino 


possession. 
7 A Japanese name. ® Keiko Tenno. 9 As a purifying ceremony. 


BIDATSU. 97 


dren of our body eighty times continued’] will serve the 
Celestial Gate with sincerity of heart. If we break this oath, 
may all the Gods of Heaven and Earth, and also the spirits of 
the Emperors, destroy our race.” 

11th year, Winter, roth month. Silla sent Ato Nami and 
Sil-syo Nami to render tribute. They were dismissed, their 
tribute not being accepted. 

12th year, Autumn, 7th month, rst day. The Emperor . 
made an order, saying :—‘‘ In the reign of the late Emperor, 
my father, Silla destroyed our inner Miyake State. 

In the 23rd year-of the Emperor Ame-kuni oshi-hiraki 
hiro-niha, Imna was destroyed by Silla. Therefore it is 
said that Silla destroyed our inner Miyake State. 

Our father, the late Emperor, devised measures for restoring 
Imna, but he died without carrying them out, and did not 
fulfil his purpose. It therefore devolves on Us to render 
assistance to his divinely admirable policy, and to restore 
Imna again. The Talsol, Illa, son of the Arisateung, 
Miyakko of the Province of Ashigita in Hi,’ now resident in 
Pekche, is a wise and brave man. Therefore we wish to 
consult with him.” Accordingly he sent Oshikatsu, Ki no 
kuni no Miyakko, and Hashima, Kibi no Amabe no Atahe, to 
summon him-from Pekche. 

Winter, roth month. Oshikatsu, Ki no Kuni no Miyakko, 
and his colleague returned from Pekche and reported the result 
of their mission to the Court, saying :—‘‘ The King of the 
Land of Pekché grudged Illa and would not consent to allow 
him to come up.” | | 

This year, Hashima, Kibi no Amabe no Atahe, was again 
sent to summon Illa from Pekché. Hashima, having gone to 
Pekche, wished first of all to ‘see Illa privately. He was 
standing all by himself facing the door of his house, when ・ 
there suddenly came from within the house a Corean woman 
who addressed him in the Corean language, saying :—‘‘ Radix 
tua ineat in meam radicem,” and then went away into the 
house. Hashima perceived her meaning, and followed in after 
her. Upon this Illa came to meet him, and taking him by the 
hand, made him take his place on a seat. He then secretly 


1 Includes Higo and Hizen. 
VOL. II. | | H 


XX. ID. 


98 | NIHONGI. 


informed him, saying :—‘‘I have received private information 
that the King of the Land of Pekche is suspicious of the 
Celestial Court, fearing that if I were sent, I might afterwards 
be detained and not allowed to return. He is therefore 
reluctant, and will not consent to offer me. It would be well, 
when the Imperial commands are delivered, to make a show 
of severity, and to insist peremptorily on summoning me.” 
Hashima accordingly followed this plan, and required Illa 
from the King of the Land of Pékché. He stood in awe 
of the Celestial Court, and, not daring to disobey the 
Imperial message, sent Ilia to the Emperor. The Eun-sol,' 
Tok-ni, Y6-no, and Kanochi, the Associate Official the 
Tok-sol,? Chhai-kan-t6k, with a good number of steersmen 
and sailors, together with Illa and his companions, arrived 
at the Miyake of Kojima in Kibi. The Court sent Oho- 
tomo no Nukadeko no Muraji to express sympathy for their 
fatigues. Afterwards Daibu ® were sent to the official residence 
at Naniha to wait upon Illa. At this time Ila, clad in armour, 
and riding on horseback, came up to the gate.* Then 
advancing in front of the Hall of Audience, he did his obei- 

sances when advancing and retiring in a kneeling posture, and — 
sighing bitterly, said:—-‘‘In the reign of the Emperor who 
ruled the world from the Palace of Hinokuma,’ my Lord Oho- 
tomo no Kanamura no Ohomuraji sent Arisa&teung, Hi no 
Ashigita no Miyakko, and Yugehi" of the Osaka Be,’ beyond 
the sea, on the service of the State. Thy servant, the son of 
the Arisiteung, the Talsol Illa, having heard the Imperial 
summons, with fear and awe presents himself at thy Court.” 
He accordingly took off his armour and delivered it to the 
Emperor. An official lodging was built for him at Kuha no 
ichi in Ato, where he was made to dwell, and provided with 
everything which he desired. Afterwards Abe no Me no Omi, 
Mononobe no Niheko no Muraji, and Ohotomo no Nuka- 
deko no Muraji were sent to inquire of Illa respecting the 
government of the country. Illa answered and said 一 "本 he 
Emperor’s aim in governing the Empire is to ensure the 


1 3rd rank. 2 4th rank. 3 A general term for high officials. 
4 Leading to the Hall of Audience. 
5 Senkwa Tenno. 6 Archer. 


7 The executioners. 


BipaTsu. 99・ 


protection and nourishment of the people. Why should he 
hastily stir up warfare which will redound to their destruction ? 
Therefore now having made all, from his counsellors, viz. the 
Omi, Muraji, and Miyakko of both kinds [the Kuni no Miyakko 
and the Tomo no Miyakko], whose duty it is to serve the 
Court, down to the people, without exception, to enjoy 
prosperity, let him cause them to want for nothing. When 
this has been continued for three years, when food has 
been made abundant, and arms plentiful, the people being 
dealt with by means of gladness, will fear neither water nor 
fire, and will join with the Emperor in commiserating the 
troubles of the country. Thereafter let ships be built in 
numbers and stationed in order at all the ports, so that visitors — 
from abroad may view them and be filled with dread. There 
should then be sent a capable Envoy to Pékché to summon 
the King of that country. If he does not come, let his 
Prime Minister or a Prince be summoned to appear. Their 
hearts will in that case naturally be filled with submissive 
reverence, and they ought then to be called to an account 
for their misconduct” [the crime of delaying to establish 
Imna 」 . | 

Moreover he addressed (a message to) the Emperor, 
saying 一 "The people of Pekche talk of a plan according to 
which it is intended to request (a settlement in) Tsukushi 
for 300 ships (of emigrants?). If they really make this 
request, I advise Your Majesty to pretend to grant it. Pekche 
will then wish to create a new country, and will certainly put 
the women and children on ship-board and come with them 
in advance. The Government, when this time is at hand, 
should place in ambush in Iki and Tsushima plenty of troops, 
and, awaiting their arrival, slay them. On the other hand, 
guard against being yourselves over-reached, and solidly build 
fortresses in all the strong positions.” ' 

Hereupon one of the Eun-sol and the Associate, on the 
eve of their departure for their own country an old book 
says :—‘‘ One Eun-sol and one Associate " held secret com- 
munication with Ték-ni and others, saying :—‘‘ If you, having 
allowed sufficient time for us to get past Tsukushi, will secretly 


' All this seems great nonsense. It has puzzled the native commentators. 
H 2 


XX. 12. 


XX, 13. 


105 NIHONGI. 


kill Illa, we will report the matter fully to the King, who will 
confer on you high official rank, so that you and your families 
will leave prosperity to your descendants.’ TOGk-ni and Yo-no 
both agreed. The Associate Official and the others at length 
started on their journey to Chika." Hereupon Illa removed 
from the village of Kuha-ichi to the official residence of Naniha. 
Tok-ni and his colleague conspired together day and night how 
they were to slay him. Now Illa's body was radiant like a 
flame of fire,? and therefore Tok-ni and the others were afraid, 
and did not kill him. At length, during the interlune of the 
12th month, they awaited his loss of radiance and slew him. 
But Illa came to life again, and said:—‘‘ This is the doing 
of our slaves, and not of Silla.”’ {This is said because 
there were at this time Silla Envoys (at the Court).] Having 
thus spoken, he died. 

The Emperor gave command to Niheko no Ohomuraji and 
Nukadeko no Muraji, and had him buried in front of the Hill 
of the western boundary of Wogohori. His wife, children, 
and sailors were made to live at Ishikaha.* Hereupon Oho- 
tomo no Nukadeko no Muraji counselled, saying :—‘ If 
they are made to live all together at one place, I fear-it may 
give rise to trouble.” Accordingly the wife and children were 


-made to dwell at Kudara‘-mura in Ishikaha, and the sailors 


at Ohotomo no mura in Ishikaha. Tok-ni and the other were 
arrested and kept at Ada-mura in Lower Kudara, where a 
number of Daibu were sent to investigate the matter. TOk-ni 
and the other confessed their guilt, saying :—‘‘ Indeed it was 
the Eun-sol and the Associate who by their instructions made 
us do this. We, being underlings, did not dare.to refuse.” 
They were accordingly cast into prison, and the Daibu reported 
the result of their mission to the Court. A messenger was 
sent to Ashigita® to summon all Illa's household, and Tok-ni 
and the other were delivered to them to fix their punishment 
at their discretion. Then the Kimi of Ashigita took them, 


_ and having slain them all, cast away their bodies on the Island 


of Mimejima. .Mimejima is perhaps Hime-jima.! Ila was 


In Hizen. 2 Ilis A, i.e. sun. 

Illa’s history resembles somewhat that of Kim Ok-kiun in our own day. 
le. Pékché In Kahachi. 

Illa was of the Ashigita family. See above, p. 97. 


a oe ピコ = 


BIDATSU. IOI 


removed for interment at Ashigita. Later the coast people 
reported that the Eun-sol’s ship had met with a storm and 
foundered, and that the Associate’s ship had not been able 
to return until it had first drifted to Tsushima. 

13th year, Spring, 2nd month, 8th day. Kitahiko, Naniha 
no Kishi, was sent to Silla. He at length arrived at Imna. 

Autumn, gth month. Kafuka no Omi ‘the personal name is 
wanting], who had come from Pekche, had a stone image of 
Miroku,' and Saheki no Muraji [the personal name is wanting] 
an image of Buddha. This year Soga no Miimako no Sukune, 
having asked for these two Buddhist images, sent Shiba Tatto,* 
Kurabe no Sukuri, and Hida, Ikenobe no Atahe, in all directions 
to search out persons who practised (Buddhism}. Upon this 
he only found in the province of Harima a man named Hyé- 
phyon of Koryo,* who from a Buddhist priest had become a 
layman again. So the Oho-omi made him teacher, and caused 
him to receive Shima, the daughter of Shiba Tatts, into religion. 
She took the name of Nun Zen-shin [twelve years of age]. 
Moreover he received into religion two pupils of the Nun 
Zen-shin. One was Toyome, the daughter of Ayabito* no Yaho. 
She took the name of Nun Sen-zo. The other was Ishime, 
daughter of Nishikori Tsubu. She took the name of Nun Kei- 
zen. Mumako no Sukune, still in accordance with the Law of 
Buddha, reverenced the three nuns, and gave them to Hida no 
Atahe and Tatto, with orders to provide them with food and 
clothing. He erected a Buddhist Temple on the east side of 
his dwelling, in which he enshrined the stone image of Miroku. 
He insisted on the three nuns holding a general meeting to 
partake of maigre fare. At this time Tatto found a Buddhist 


' In Sanskrit Maitréya, the expected Messiah of the Buddhists. Vide 
Eitel, p. 92. i” 

2 A Chinese or Corean name. * 3 In Japanese Koma no Keibin. 

4 Ayabito is written jg ‘A, ie. a man of Han (China). Here it is a proper 
name, though no doubt indicating a Chinese ancestry. 

6 The Chinese character for “ maigre fare” is #. This the Interlinear 
Kana renders here and below in many places by Ogami, i.e. prayer. That 
the meetings here referred to were practically for religious services is 
unquestionable, and we have seen above, Vol. I. p. 41, that this character 
when used in connection with Shinto, is equivalent to “worship,” although 
primarily meaning “ religious abstinence.” Here the proper meaning Is, | 
submit, “the vegetable diet of Buddhist priests.” A few lines further down 


A.D. 58 


XX. 14 


XX. 15. 


AD 585. 


102 NIHONGI. 


relic on the food of abstinence, and presented it to Mumako no 
Sukune. Mumako no Sukune, by way of experiment, took the 
relic, and placing it on the middle of・a block of iron, beat it 
with an iron sledge-hammer, which he flourished aloft. The 
block and the sledge-hammer were shattered to atoms, but the 
relic could not be crushed. Then the relic was cast into water, 
when it floated on the water or sank as one desired. In con- 
sequence of this, Mumako no Sukune, Ikenobe no Hida, and 
Shiba Tatto held faith in Buddhism and practised it unremit- 
tingly. Mumako no Sukune built another Buddhist Temple 
at his house in Ishikaha. From this arose the beginning of 
Buddhism. 

14th year, Spring, 2nd month, 15th day. Soga no Oho-omi, 
Mimako no Sukune, erected a pagoda north of the Hill of Ohono, 
and having held a general meeting to partake of maigre food, 
deposited the relic obtained by Tatto on the top of the pillar.’ 

24th day. Soga no Oho-omi took ill. Having made 
inquiry of a diviner,’ the diviner answered and said :—“‘ It is a 
curse sent by will of the Buddha * worshipped in thy father’s 
time.”” Soga no Oho-omi accordingly sent a young man of his 
family to report to the Emperor the nature of the divination. 
The Emperor gave orders, saying :—‘‘ In accordance with the 
words of the diviner, let thy father’s Gods be worshipped.”” The 
Oho-omi, in obedience to the Emperor’s commands, worshipped 
the stone image, and prayed that his life might be prolonged. 
At this time there was a pestilence rife in the land, and many 
of the people died. 

3rd month, 1st day. Mononobe no Yugehi no Moriya no 
Ohomuraji and Nakatomi no Katsumi no Daibu addressed the 
Emperor, saying :—‘‘ Why hast thou not consented to follow 
thy servants’ counsel? Isnot the prevalence of pestilence from 
the reign of the late Emperor thy father down to thine, so that 


we have Ff 食 , … abstinence food,” Lenten fare, as we should say, and 
Giles (p. 18) renders Beg {# “to give meals to priests.” This isa well- 
known duty of pious Buddhists. In the history of Corea there is frequent 
mention of large numbers of priests being entertained by the kings from 
time to time. 

' ie. the central pillar round which a pagoda is built. 

> Urabe, or native augurs. 

3 The word for Buddha is {#§ jsf, Buddha-Kami. 


BrpATsO. 103 


the nation is in danger of extinction, owing absolutely to the 
establishment of the exercise of the Buddhist religion by Soga 
no Omi?” The Emperor gave command, saying :—‘‘ Manifestly 
so: let Buddhism be discontinued.” 

30th day. Mononobe no Yugehi no Moriya no Ohomuraji 
went himself to the Temple, and sitting on a chair,’ cut down 
the pagoda,’ which he then set fire 
to and burnt. He likewise burnt 
the image of Buddha and the 
Temple of Buddha. Having done 
so, he took the remains of the 
image of Buddha which were left 
from the burning and had them 
flung into the Naniha canal. On 
this day there was wind and rain 
without any clouds, and the 
Ohomuraji had on his rain-coat. 
He upbraided Miimako no Sukune 
and those who followed him in 
the exercise of religion, and made 
them feel shame and contrition 
of heart. Moreover he sent 
Mimoro [also called Oruke}, Saheki no Miyakko, to summon 
Zen-shin and the other nuns provided for by Mtimako no 
Sukune. So Miimako no Sukune did not dare to disobey this 
command, but with grief and lamentation called forth the nuns 
and delivered them to Mimoro. The officials accordingly took 
away from the nuns their three garments,’ imprisoned them 
and flogged them at the road-station of Tsubaki no ichi. 

The Emperor, with the view of establishing Imna, 
appointed as his Envoy Prince Mimiko of Sakata. Just at this 





1 Chair here and elsewhere is in the original represented by two Chinese 
characters which mean “ Tartar couch.” The Japanese word which the 
writer had in mind was no doubt agura, “leg-seat,” which is the rendering of 
the Interlinear Kana. 

2 The meaning may be that he sat on a chair to superintend the workmen 
who were employed for this purpose. 

* The three priestly garments, viz. the Saifighati, reaching from the 
shoulders to the knees, the Uttara Samighati, a sort of overcoat, and the 
Kachaya (Kesa in Japanese) a coloured mantle, Vide Eitel sub vacibus. 


XX. 16. 


XX. 17. 


XX. 18. 


104 NIHONGI. 


time the Emperor and the Ohomuraji were suddenly afflicted 
with sores, and he was therefore after all not sent. The 
Emperor gave command to the Impérial Prince Tachibana no 
Toyohi, saying :—‘‘ The injunctions of the late Emperor my 
father must not be disregarded: the Government of Imna 
must be diligently put in order.” | 

Again the Land was filled with those who were attacked 
with sores and died thereof. The persons thus afflicted with 
sores said :—‘‘ Our bodies are as if they were burnt, as if they 
were beaten, as if they were broken,” and so lamenting, 
they died. Old and young said privately to one another, 
“Is this a punishment for the burning of the Image of 
Buddha ?”’ 

Summer, 6th month. Mimako no Sukune addressed the 
Emperor, saying :—‘‘ Thy servant’s disease has not yet been 
healed ; nor isit possible for succour to be afforded me unless 
by the power of the three precious things.”′ Hereupon the 
Emperor commanded Mumako no Sukune, saying :—‘‘ Thou 
mayest practise the Buddhist religion alone, but discontinue 
it in so far as others are concerned.” Sothe three nuns were 
given back: to Mumako no Sukune, who received them with 
rejoicing, lamenting their unexampled misfortunes, and bowing 
down his head in their honour. He built them a Temple 
anew, into which he welcomed them, and provided them with 
sustenance. 

One book says :—‘‘ Mononobe no Yugehi no Moriya no 
Ohomuraji, Oho-miwa no Sakahe no Kimi and Nakatomi 
no Ihare no Muraji conspired together to destroy the 
Buddhist religion. They wanted to burn the Temple and 
pagoda, and also to throw away the Buddhist images. 
Mumako no Sukune opposed this project, and would not 
agree to it.” 

Autumn, 8th month, 15th day. The Emperor’s disease 
having become more and more inveterate, he died in the 
Great Hall. At this time a Palace of temporary interment was 
erected at Hirose. Mimako no Sukune delivered a funeral] 
oration with his sword girded on. Mononobe no Yugehi no 
Moriya no Ohomuraji burst out laughing, and said :—‘‘ He is 


+ The Triratna, i.e. Buddha, the Law and the Priesthood. Vide Eitel, sué 
voce. 


BIDATSU. 105 


like a sparrow pierced by a hunting-shaft.”” Next Yugehi no 
Moriya no Ohomuraji, with trembling hands and legs, 
delivered his funeral oration. The Oho-omi, Mumako no Sukune, 
laughed and said :—‘‘ He ought to have bells hung upon him.” 
From this small beginning the two Ministers conceived a hatred 
of each other. Sakahe, Miwa no Kimi sent Hayato for the 
protection of the Courtyard of the temporary tomb. The 
Imperial Prince Anahobe,' who wished to possess himself of 
the empire, flew into a rage, and declared, saying :—‘‘ Why do ye 
serve the Court of a dead King, and do no service where the 
living King 1s?” 


1 Younger brother of the Emperor by a different mother. 


BOOK XXII. 
THE EMPEROR TACHIBANA NO TOYOHI.' 
(YOMEI? TENNO.) 


THE Emperor Tachibana no Toyohi was the fourth child of 
the Emperor Ame-kuni oshi-hiraki hiro-niha.2 His mother’s 
name was Kitashi hime. The Emperor believed in the Law of 
Buddha and reverenced the Way of the Gods.‘ In the four- 
teenth year of his reign, Autumn, the 8th month, the Emperor 
Nunakura futo-tama-shiki died. 
gth month, 5th day. The Emperor assumed the Imperial 
dignity, and made his capital at Ihare, calling it the Palace of 
Namitsuki in Ikenobe.* Soga no Mumako no Sukune was made 
Oho-omi, and Mononobe no Yugehi no Moriya no Ohomuraji 
was made Ohomuraji, both as before. 
roth day. The Emperor made command, saying :—etc., 
etc.°—appointing the Imperial Princess Nukade hime to the 
charge of the Shrine of Ise and to attend to the worship of the 
Sun-goddess. 
This Imperial Princess, from the time of this Emperor 
until the reign of the Empress Kashikiya hime,’ attended 
to the divine service of the Sun-goddess. She then retired 


1 This name means orange abundance-sun. ‘Tachibana is, however, here 
the name of a village in Yamato. 

2 YO means to use, employ ; mei, brightness. 3 Kimmei Tenno. 

‘Shinto. #P 3@. The first time this phrase is found. The “ Yih- 
king” has, “ The sage frames his doctrine by the Way of the Gods, and 
the Empire accepts it.” 

§ Province of Yamato. 

6 The author omits the words of the edict, and only gives its general 
purport. 

7 Suiko Tenno. 


YOMEL. 107 


of her own accord to Katsuraki, and there died. See the 
reign of the Empress Kashikiya hime. One book says :— 
‘‘ Having attended to the worship of the Sun-goddess for 
the space of thirty-seven years, she then retired of her own 
accord and died.”’ 


Ist year, Spring, 1st month, rst day. The Imperial Princess x 


Anahobe no Hashibito was appointed Empress Consort. She 
bore four sons. The first was called the Imperial Prince 
Mumayado* [also called Mimito * Shotoku,‘ or as some have it 
Toyoto-mimi, Great King of the Law, or again Master King of 
the Law]. This Imperial Prince at first lived at Kamitsu 
miya.’ Afterwards he removed to Ikaruga in the reign of the 
Empress Toyomike Kashikiya hime, where he occupied the 
Eastern Palace," and discharged the duties of Emperor, being 
associated with her in the management of all matters of 
administration, as is stated in the history of the Empress Toyo- 
mike Kashikiya hime. The second was called the Imperial 
Prince Kume; the third was called the Imperial Prince Yeguri ; 
the fourth was called the Imperial Prince Mamuta.’ Ishikina, 
daughter of Soga no Oho-omi, Iname no Sukune, was appointed 
a Consort. She bore the Imperial Prince Tame [also called 
the Imperial Prince Toyora]. Hiroko, daughter of Iharnura, 
Katsuraki no Atahe, bore one son and one daughter. The son 
was Called the Imperial Prince Maroko; he was the ancestor 
of the Kimi of Tahema. The daughter was called the Imperial 
Princess Nukade hime. She was during three generations in 
the service of the Sun-goddess. 

Summer, 5th month. The Imperial Prince Anahobe tried 
to force his way into the Palace of temporary interment in 
order to ravish the Empress Consort Kashikiya hime.* But 
the favourite Minister, Sakahe, Miwa no Kimi, called out the 


' She was also a daughter of Kimmei Tenno, by a different mother. 

? See below, rst year of Suiko’s reign, for the reason of this name. 

3 Quick-ear. 

* Sagely-virtue. This is the renowned Shotoku Daishi, the real founder 
of Buddhism in Japan. 

> The Upper Palace. ? i.e. the Heir Apparent’s quarters. 

* Or Mata. 

$ The Empress Dowager. The motive was probably not lust, but ambition. 
Compare the similar case of Jimmu TennOs widow. 


XXII. 3. 


XXI. 4. 


108 NIHONGI. 


guards, who firmly fastened the Palace Gate, and resisting his 
entrance, would not let him in. The Imperial Prince Anahobe 
demanded of them, saying :—‘‘ Who is it that is here?” The 
guards answered and said :—‘‘ Sakahe, Miwa no Kimi, is here.” 
Seven times he shouted at them to open the gate, but they 
steadily refused to admit him. Hereupon the Imperial Prince 
Anahobe addressed the Oho-omi and the Ohomuraji, saying: 
—‘‘ Sakahe is incessantly insulting me. Inthe funeral eulogy 
delivered by him at the Court of temporary interment he 
said :—‘ Thy Court shall not be left desolate, but shall be kept 
pure as the surface of a mirror, and thy servant will preserve 
peace in dutiful service to thee.’ This is an insult. At this 
moment there are many young men of the Emperor’s family, 
and there are two Chief Ministers present. Who has any right 
wantonly to monopolize talk of dutiful service? Moreover 
when I wished to see the interior of the place of temporary 
interment, I was prevented, and not allowed to enter. Seven 
times I myself called out, ‘Open the gate,’ but there was no 
answer. I request that I may be allowed to put him to death.” 
The two Chief Ministers’ said : 一 7 Be it as thou hast com- 
manded.” Upon this, the Imperial Prince Anahobe, while 
secretly planning to make himself ruler of the Empire, falsely 
gave out that his object was to kill Sakahe no Kimi. At length, 
along with Mononobe no Moriya no Ohomuraji, he led troops 
with which they surrounded Ikenobe in Ihare. This having 
come to the knowledge of Sakahe no Kimi, he concealed him- 
selfon Mount Mimoro. That day, at midnight, he came away 
stealthily from the mountain and hid in the hinder? palace, 
[meaning the Empress Kashikiya hime's country-house. It 
was called the Palace of Tsubaki ichi]. Relatives of Sakahe 
named Shiratsutsumi and Yokoyama told where Sakahe no 
Kimi was, and the Imperial Prince Anahobe straightway sent 
to Moriyano Ohomuraji [one book says :—‘‘ The Imperial Princes 
Anahobe and Hatsusebe having consulted together, sent to 
Moriya no Ohomuraji’”’], saying to him :—‘‘ Thou must go and 
slay Sakahe no Kimi, and likewise his two children.” The Oho- 
muraji at length went off in command of an armed force. Soga 

' 大 Es is here evidently not Oho-omi, for one of them was not an Oho- 


omi, but an Ohomuraji. It has the more general sense of Chief Minister. 
2 i.e. the Empress’s palace. 7 


YOMEI. 109 


no Mumako no Sukune, having heard from an outside source of 
this conspiracy, went to the place where the Imperial Prince 
was. He accordingly arrived before the gate (the gate of the 
Imperial. Prince's house is meant], and finding him on the 
point of going to the place where the Ohomuraji was, remon- 
strated with him, saying:—‘‘A ruler does not approach a 
criminal. Thou shouldst not go thyself.” The Imperial 
Prince would not listen to him, but went. Mtmako no Sukune 
forthwith departed in his train, and arrived at Ihare. There 
he urgently remonstrated with him, and the Prince yielded to 
his remonstrances and stopped. In this place, accordingly, he 
remained seated on a chair and waited for the Ohomuraji. A 
good while later the latter arrived with his troops and reported 
the result of his commission, saying :—‘‘ I have executed Sakahe 
and the others.” [One books says:—‘‘ The Imperial Prince 
went in person and shot them dead.”] Hereupon Mimako no 
Sukune broke into bitter lamentations, saying :—“ Civil dis- 
order in the Empire is not far off.” The Ohomuraji hearing 
this, answered and said :—‘‘ Thy position is that of a small 
minister ;' thou dost not know.” 

This Sakahe, Miwa no Kimi, was a favourite of the 
Emperor Wosada,’ and he was charged with all matters 
both internal and external. In consequence of this the 
Empress-consort Kashikiya hime and Mumako no Sukune 
both conceived enmity against the Imperial Prince 
Anahobe. 

This year was the year Hinoye Miima (43rd) of the Cycle. 

2nd year, Spring, 4th month, 2nd day. The Emperor per- 
formed. the ceremony of tasting the new rice * on the river-bank 
of Ihare. On this day the Emperor took ill and returned to 
the Palace. All the Ministers were in attendance. The 
Emperor addressed them, saying :—‘‘ It 1s Our desire to give 
our adherence to the three precious things. Do ye Our 
Ministers advise upon this.” All the Ministers entered the 
Court and consulted together. Mononobe no Moriya no Oho- 
muraji and Nakatomi no Katsumi no Muraji opposed the 


1 Alluding to his title of Oho-omi or Great Minister. 
2? Bidatsu Fennd. 
3 Nihi-name. See above, Vol. I. p. 86. It was unusual to celebrate this 
festival in spring, 


A.D. 587. 


XXI. 


XXI. 6. 


110 NIHONGI. 


Imperial proposal, and advised, saying:—‘‘ Why should we 
reverence strange deities, and turn our backs upon the gods of 
our country? Of course we know naught of any such thing.” 
The Oho-omi Soga no Mumako no Sukune said :—‘ Let us 
render assistance in compliance with the Imperial command. 
Who shall offer advice to the contrary?’’ Hereupon the 
Imperial Prince the Emperor’s younger brother [the Imperial 
Prince Anahobe is meant. He was the Emperor’s younger 
brother, born of a concubine], introduced into the interior (of 
the Palace) a priest of the Land of Toyo’ {the personal name 
is wariting}. Mononobe no Moriya no Ohomuraji glared at 
them in great wrath. Then Kekuso, Oshi-sakabe no Fubito, 
came hastily and spoke secretly to the Ohomuraji, saying :— 
‘‘ All the Ministers are now plotting against thee, and moreover 
are about to waylay thee.” When the Ohomuraji heard this, 
he retired to Ato [Ato is the name of a place where the Oho- 
muraji had a country house! and assembled a body of men. 
Nakatomi no Katsumi no Muraji assembled troops at his house 
and went with them to the assistance of the Ohomuraji. At 
length he prepared figures of the Imperial Prince Hikobito, the 
Heir Apparent, and of the Imperial Prince Takeda, and loathed 
them.* But presently finding that success was impossible, he 
repaired to the Palace of the Imperial Prince Hikobito at 
Mimata. One of the attendants‘ (of the Prince) named Ichihi, 
Tomi no Obito [Tomi is the family name, and Ichihi the 
personal name, , watched till Katsumi no Muraji was withdraw- 
ing from the place where the Imperial Prince Hikobito was, and 
drawing his sword, slew him. The Ohomuraji from his house 
at Ato sent a message to Mumako no Oho-omi by Wosaka, Mono- 
nobe no Yasaka no Oho-ichi no Miyakko, and Ani, Urushibe * 


' The “ Shukai” editor thinks we should understand here the Emperor's 
younger brother amd the Imperial Prince. 

2 Or perhaps Toyokuni was his name. 

3 i.e. practised witchcraft on them. 

4 Toneri. 

5 This name may be read either Urushibe no Miyakko or Nuribe no 
Miyakko. Urushi is “varnish,” and nuri means “to smear,” so that the 
difference is not very maternal. This is the first mention of lacquer in 
Japanese literature, and although it indicates that the art was already known, 
we may safely set aside as later inventions the statements referring it to a 
much earlier period which are quoted, with a reserve amply justified by the 


YOMEI。 LILI 


no Miyakko, saying:—‘‘ Hearing that the Ministers have 
designs against me, I am keeping out of the way.” Mumako 
no Oho-omi accordingly sent Hashi no Yajima no Muraji to the 
place where Ohotomo no Hirafu no Muraji was, and told him 
all that the Ohomuraji had said. Hirafu no Muraji, therefore, 
took in his hand his bow and arrows and his leathern shield 
and went to the house at Tsukikuma [the Oho-omi’s house], 
where he remained guarding the Oho-omi, and did not leave 
him by night or by day. 

The Emperor’s sores became worse and worse, and when 
the end was approaching, Tasuna of the Kuratsukuri' Be [son 
of Shiba Tatto] came forward and addressed him, saying :— 
‘‘Thy servant, on behalf of the Emperor, will renounce the 
world and exercise religion. Moreover, he will make an image 
of Buddha sixteen feet high, and a Temple.” The Emperor 
was deeply moved. This is the 16-foot wooden image of 
Buddha which with its attendant Bosatsu ? now stands in the 
Temple of Sakata at Minabuchi. 

gth day. The Emperor died in the Great Hall. 

Autumn, 7th month, 21st day. He was buried in the 
Misasagi above the pond of Ihare.* 


facts, in an essay on Lacquer in the “ Catalogue of Japanese Lacquer and 
Metal Work in the Burlington Fine Arts Club, 1894.” 

The Urushibe (or Nuribe) no Muraji (a higher rank than Miyakko) were 
promoted to be Urushibe no Sukune in 685. 

An ancient note tothe “ Kiujiki,” III. 16, traces the descent of the Urushibe 
no Muraji from a deity. 

1 Saddle-makers. 

* ji.e. Boddhisattwa. The two Bosatsu here alluded to are probably 
Ji-zd Bosatsu (Kshidi-garbha) and Monju Bosatsu, the Sanskrit Maiid- 
jusrt Vide Eitel sub voce. Also wide “Satow's Handbook,” 2nd ed. 
introduction, p. 87. 

3 Afterwards re-interred at Shinaga in Kahachi. 


XXI. 7. 


112 NIHONGI. 


THE EMPEROR HATSUSEBE.' 
(SUJUN* TENNO.) 


The Emperor Hatsusebe was the twelfth child of the Emperor 
Ame-kuni Oshi-hiraki hiro-niha.”* His mother’s name was 
Wo-ane‘ no Kimi [daughter of Iname no Sukune, as already 
stated]. 

The Emperor Tachibana no Toyohi died in the second year 
of his reign, Summer, the 4th month. In the 5th month the 
army of the Mononobe no Ohomuraji made a disturbance 
thrice. The Ohomuraji from the first wished to set aside the 
other Imperial Princes and to establish the Imperial Prince 
Anahobe as Emperor. He now hoped to make use of a 
hunting party to devise a plan for raising him to the throne 
instead. So he secretly sent a messenger to the Imperial 
Prince Anahobe, to say :—‘‘I should like to hunt with the 
Imperial Prince in Ahaji.” The plot leaked out. 

6th month, 7th day. Soga no Mimako no Sukune and 
other Ministers, on behalf of Kashikiya hime no Mikoto, 
commissioned > Nifute, Saheki no Muraji, Ihamura, Hashi no 
Muraji, and Makuhi, Ikuba no Omi, saying :—‘‘ Do ye with 
rigorous discipline of arms proceed at once to execute the 
Imperial Prince Anahobe and the Imperial Prince Yakabe.” 
On this day, at midnight, Nifute, Saheki no Muraji, and his 
colleagues surrounded the Palace of the Imperial Prince 
Anahobe. Upon this the guardsmen, having first climbed up 
into the upper story, smote the Imperial Prince Anahobe on 
the shoulder. The Imperial Prince fell down from the upper 


story, and ran away into an outhouse. Then the guardsmen, 


holding up lights, executed him. 
8th day. The Imperial Prince Yakabe was executed. 
The Imperial Prince Yakabe was the son of the Emperor 


' The “ Kojiki” calls him Hatsusebe no Waka-sazaki. 

2 Venerable-lofty. Kimmei Tenno. 

4 i.e. little-elder-sister. 

’ The character used is @f, generally applied to an edict or order of the 
Emperor. 


SUTUN. 113 


Hinokuma and father of Princess Kamutsu hime. This 
is not clear. . 
He was put to death because he approved the Imperial 


Prince Anahobe. 
gth day. The nun Zen-shin and the others addressed the 


Oho-omi, saying :—“‘ Discipline is the basis of the method of XXI. 8. 


those who renounce the world ; we pray thee to let us go to 
Pékché to receive instruction in the Law of Discipline.” This 
month tribute Envoys from Pékché arrived at Court. The 
Oho-omi addressed the Envoys, saying :—‘‘ Take these nuns 
with you, and when you are about to cross over to your 
country, make them learn the Law of Discipline. When they 
have done, send them off.” The Envoys answered and said :— 
‘“‘When we return to our frontier State, we shall first of all 
inform the King of our country, and it will afterwards be not 
too late to send them off.’’? 

Autumn, 7th month. The Oho-omi, Soga no Mumako no 
Sukune, incited the Imperial Princes and the Ministers to plot 
the destruction of the Ohomuraji, Mononobe no Moriya. The 
Imperial Prince Hatsusebe, the Imperial Prince Takeda, the 
Imperial Prince Mumayado, the Imperial Prince Naniha, the 
Imperial Prince Kasuga, the Oho-omi, Soga no Mumako no 
Sukune, Womaro no Sukune, Ki no Omi, Hirafu, Kose no Omi, 
Katafu, Kashihade no Omi, and Wonara, Katsuraki no Omi, 
together led an army, and advanced to attack the Ohomuraji. 
Kurafu, Ohotomo no Muraji, Hito, Abe no Omi, Ite, Heguri 
no Omi, Nukade, Sakamoto no Omi, and Kasuga no Omi [the 
personal name is not given , together led a force from the 
district of Shiki* as far as the house of Shibukaha.* The 
Ohomuraji, in personal command of the young men of his 
family and ofa slave-army, built a rice-fort and gave battle. 
Then the Ohomuraji climbed up into the fork of an elm? at 
Kisuri, from which he shot down arrows like rain. His troops 
were full of might. They filled the house and overflowed into 
the plain. The army of the Imperial Princes and the troops 
of the Ministers were timid and afraid, and fell back three 
times. At this time the Imperial Prince AIumayado, his hair 


! Senkwa Tenno. 2 See below, NXI. 13. 3 In Kahachi. - 
4 i.e. the Ohomuraji’s house at Shibukaha. 

* The yenoki or Celtis sfnensis. 

VOL. ITI. I 


XXI. 9. 


XXI. 10. 


114 NIHONGI. 


being tied up on the temples ‘the ancient custom was for boys 
of the age of fifteen or sixteen to tie up their hair on the 
temples ; at the age of seventeen or eighteen it was divided, 
and made into tufts, as is the case even now!, followed in the 
rear of the army. He pondered in his own mind, saying to 
himself :—‘‘ Are we not going to be beaten? Without prayer 
we cannot succeed.” So he cut down a nuride tree,* and 
swiftly fashioned images of the four Heavenly Kings. Placing 
them on his top-knot, he uttered a vow :—‘“‘ If we are now made 
to gain the victory over the enemy, I promise faithfully to 
honour the four Heavenly Kings, guardians of the world, by 
erecting to them a temple with a pagoda.” The Oho-omi 
Soga no Mumako also uttered a vow :—‘ Oh! all ye Heavenly 
Kings and great Spirit King,‘ aid and protect us, and make 
us to gain the advantage. If this prayer is granted, I will erect 
a temple with a pagoda in honour of the Heavenly Kings and 
the great Spirit King, and will propagate everywhere the three 
precious things。 When they had made this vow, they urged 
their troops of all arms sternly forward to the attack. Now 
there was a man named Ichihi, Tomi no Obito, who shot down 
the Ohomuraji from his branch and killed him and his children. 
The Ohomuraji’s troops accordingly gave way suddenly. Join- 
ing their forces, they every one put on black clothes, and 
going hunting on the plain of Magari in Hirose, so dispersed.* 
In this war some of the children and relatives of the Oho- 
muraji made their escape, and concealing themselves on the 
plain of Ashihara, changed their personal names and altered 
their titles,6 while others fled away nobody knew where. 

' The interlinear version calls this style hisago-hana, 1.e. gourd-flower ; 
the manly style is called age-maki, or rolling up. 

3 It is doubtful what kind of tree is intended. Nuride is the interlinear 
yloss. The nuride or nurude resembles the lacquer tree (nuri means lacquer). 
Hepburn calls it Rhus semialata. 

3 Shi-ten-6 or Chatur Maharadjas. Four demon kings who guard the 
world against Asuras. Vide Eitel, p. 174, 2nd ed.; also “Satow's Hand- 
book,” p. 556. 

* Daijinno or Mahakala. Vide Eitel, pp. 85 and gi. Identified with the 
modern Daikoku Sama. Vyrde “ Anderson’s B. M. Catalogue,” p. 33. 

5 It is explained here that “ black” was the colour of underlings’ clothes, 
and that the chiefs put on this colour for disguise. The “hunting” was 


only a pretence. 
* Or surnames. 


SUJUN. 115 


The people of that time said of them to one another : 一 “ The 
wife of Soga no Oho-omi is the younger sister of the Oho- 
muraji Mononobe no Moriya, and the Oho-omi, injudiciously 
acting on his wife’s advice, slew the Ohomuraji.”’ ! 

When the civil troubles had been quieted, a Temple of the 
Four Heavenly Kings* was built in the province of Settsu. 
Half of the Ohomuraji's slaves, together with his house, were 
constituted the slaves and farm-house of the Great Temple, and 
ten thousand shiro* of rice-land were given to Ichihi, Tomi 
no Obito. Moreover, Soga no Oho-omi, in fulfilment of his 
vow, erected the Temple of Hokoji* in Asuka. A dependant 
of the Ohomuraji Mononobe no Moriya named Yorodzu, 
[the personal name_, of the Tottori-be, in command of one 
hundred men, guarded the house® at Naniha, but hearing of 
the Ohomuraji’s downfall, he urged his horse into a gallop, 
and made his escape by night in the direction of the village of 
Arimaka in the district of Chinu, where, having passed his 
wife’s house, he at length concealed himself among the hills. 
The Court took counsel together, saying :—‘‘ Yorodzu cherishes 
traitorous feelings, and therefore has concealed himself among 
these hills. Let his kindred be extirpated promptly, and no 
remissness shown.” Yorodzu, in tattered and filthy raiment, 
and with a wretched countenance, came forth alone, of his 
own accord, bow in hand and girt with a sword. The officials 
sent several hundred guardsmen to surround him. Yorodzu, 
accordingly, was afraid, and hid himself in a bamboo thicket, 
where he tied cords to the bamboos and pulled them so as to 
shake the bamboos, and thus make the people to doubt where 
he had gone in. The guardsmen were deceived, and pointing 
to the quivering bamboos, ran forward, saying : 一 "" Yorodzu is 
here!” Yorodzu forthwith shot his arrows, not one of which 
missed its mark, so that the guardsmen were ‘afraid, and did 
not dare to approach. Yorodzu then unstrung his bow, and 


1 She wished to appropriate to herself his property. 

2 At Osaka. Still known as Tenndji. Vide “ Murray’s Handbook of 
Japan,” 3rd ed. p. 285. 

2 The t (shiro) is equal 100 EA or mow. a measure which, according 
to present Chinese reckoning, is equal to 15.13 acres. Véde Giles. 

‘ Near Nara. [|r js no longer in existence. 

> Of the Ohomyraji- 

1 2 


XXI. 


XXII. 12. 


116 NIHONGI, 


taking it under his arm, ran off towards the hills. The guards- 
men accordingly pursued him, shooting their arrows at him 
from both sides of a river, but none of them were able to hit 
him. Hereupon one of the guardsmen ran on swiftly, and 
got before Yorodzu. Lying down by the river’s side, he aimed 
at him, and hit him on the knee. Yorodzu forthwith pulled 
out the arrow, and stringing his bow, let fly his arrows. Then 
prostrating himself on the earth, he exclaimed aloud :—‘‘A 
shield of the Emperor, Yorodzu would have devoted his valour 
to his service, but no examination was made, and, on the 
contrary, he has been hard pressed, and is now at an ex- 
tremity. Let some one come forward and speak with me, for 
it is my desire to learn whether I am to be slain or to be made 
a prisoner.” The guardsmen raced up and shot at Yorodzu, 
but he warded off the flying shafts, and slew more than thirty 
men. Then he took the sword which he wore, and cut his 
bow into three pieces, and bending back his sword, flung it into 
the midst of the water of the river. With a dagger which he 
had besides, he stabbed himself in the throat, and died. The 
Governor of Kahachi reported the circumstances of Yorodzu’s 
death to the Court, which gave an order by a stamp’ that his 
body should be cut into eight pieces and disposed for exposure 
among the eight provinces. The Governor’? of Kahachi 
accordingly, in obedience to the purport of the stamped order, 
was about to dismember him for exposure, when thunder 
pealed, and a great rain fell. Now, there was a white dog 
which had been kept by Yorodzu. Looking up, and looking 
down, he went round, howling beside the corpse, and at last, 
taking up the head in his mouth, placed it on an ancient 
mound. He then lay down close by, and starved to death in 
front of it. The Governor of Kahachi, thinking that dog’s 
conduct very strange, reported it to the Court. The Court 
could not bear to hear of it for pity, and issued a stamped 
order to this effect :—‘‘ The case of this dog is one that is 
rarely heard of in the world, and should be shown to after 
ages. Let Yorodzu’s kindred be made to construct a tomb 
and bury their remains.” The kindred of Yorodzu accord- 


1 Oshide. A stamp of red or black ink on the palm of the hand as token 
of authority. 
2 Bl. The Interlinear Kana is mikoto-mochi. 


SUJUN. 117 


ingly assembled together, and raised a tomb in the village of 
Arimaka, where they buried Yorodzu and his dog. © 

It was reported from the province of Kahachi that on the 
plain ' of the River of Yega there were slain men to the number 
it might be of several hundreds. Their corpses had become 
putrefied, so that their names could not be ascertained, but by 
the colour of the clothing their bodies were taken up (by their 
friends) for burial. Now there was a dog, kept by Inu, Saku- 
rawi no Tanabe no Muraji, who held on by his teeth to the dead 
body (of his master), and lying beside it, guarded it closely, not 
getting up to go away until he had caused it to be taken up for 
burial. 

8th month, 2nd day. The Emperor, upon the advice of 


‘> Kashikiya hime no Mikoto and the Ministers, assumed the 


Imperial Dignity. Soga no Miimako no Sukune was made 
Oho-omi as before. The Ministers and Daibu were also con- 
firmed in their previous ranks. 

In this month the Palace was made at Kurahashi.’ 

Ist year, Spring, 3rd month. Woteko, daughter of Oho- 
tomo no Nukade no Muraji, was appointed Consort. She bore 
the Imperial Prince Hachiko and the Imperial Princess Nishi- 
kide. 

This year, the Land of Pékché sent Envoys, and along with 
them the Buddhist priests Hyé-song, Nyong-Keun, and Hyé- 
sik,* with a present of Buddhist relics. The Land of Pékché 
sent the Eun-sol, Syu-sin, the Ték-sol, Ke-mun, and the Na- 
sol, Pok-pu-me-sin, with tribute, and also with a present of 
Buddhist relics, the Buddhist priest Nyong-chyo, the ascetics 
Nyong-wi,。 Hye-chyung, Hyé-syuk and To-om, the Temple 
carpenters Ta-nyang Mi-ta and Mun-ko-ko-cha, a man learned 
in the art of making braziers and chargers,‘ the Chyang-tok 
Péng-mé-syun, men learned in pottery named Mana Puno, 
Yang Kwi-mun, Neung Kwi-mun and Syok-ma Tyé-mi, and a 
painter * named Pek-ka. 


1! The dry bed of a river is frequently so called in Japan. They were often 
used as execution grounds. 

2 In Yamato. 3 In Japanese Ye-so, Ry6-kin, and Ye-shoku. 

4 Metal-founders. These artizans had a defined rank and are called 
Hakase, or doctor. 

> Probably of Buddhist pictures, says the “ Shukai” editor. 


XXI. 13. 


A.D. §88. 


XXII. 14. 


A.D. 589. 


A.D. 590. 


A.D. 591. 


118 NIHONGI. 


Soga no Mumako no Sukune inquired of the Pekche priests 
the method of receiving discipline, and handing over to the 
Eun-sol, Syu-sin, and the other Pekche Envoys the nuns Zen- 
shin and her companions, despatched them (to Corea) for 
study. Having pulled down the house of Konoha, ancestor of 
the Asuka no Kinunuhi no Miyakko, he began to build the 
Temple of Hokdji. The name of this place was Asuka no 
Magami no Hara. It was also called Asuka no Tomada. 

This year was the year Tsuchinoye Saru (45th) of the Cycle. 

2nd year, Autumn, 7th month, 1st day. Kamafu, Afumi no 
Omi, was sent to the Tosando! to inspect the frontier of the 
territory of the Yemishi, Kari, Shishibito no Omi, to the 
Tokaido * to inspect the frontier of the provinces bordering on 
the Eastern ocean, and Abe no Omi to the Hokurikud6 to 
inspect the frontier of the province of Koshi, etc.’ 

3rd year, Spring, 3rd month. The student nuns, Zen-shin 
and her companions, returned from Pekché, and took up their 
abode in the Temple at Sakurawi. 

Autumn, roth month. People went to the hills to get timber 
for building Buddhist temples. In this year there entered 
religion as nuns, Zentoku, daughter of Ohotomo no Sadehiko no 
Muraji, and his Koma wives Shiraki hime and Kudara hime,‘ 
under the names of Zem-myo and Myo-kwo. Moreover men of 
Han* named Zen-so, Zen-tst, Ho Jo-sho, Zen Chi-so, Zen 
Chi-kei, and Zen-kwo, with Tasuna, a son of Kuratsukuri be 
no Shiba Tatto, at the same time renounced the world, the latter 
taking the name of Tokusai Hoshi.* 

4th year, Spring, 4th month, rz2th day. The Emperor 
Wosada was buried in the Misasagi of Shinaga.’ This is the 
Misasagi where the Empress-consort, his mother, was buried. 


1 je. East-mountain-circuit, including the inland provinces eastwards 
from Afumi (Umi). The Interlinear Kana has Adzuma, which is not quite 
the same. 

2 East-sea-circuit, including the provinces along the East Coast from Iga 
to Hitachi. 

3 Viz. Etchiu, Echizen, and Echigo. 

‘ 1.e. the Silla lady and the Pékché lady. 

。 China. No doubt we should understand the Ayabito family of Chinese 
descent. The names are Chinese, but as the persons who bore them had 
probably never been in China, | have not given the Chinese pronunciation. 

6 Hoshi is a priestly title. 7 In Kahachi. 


SUJUN. TI9 


Autumn, 8th month, 1st day. The Emperor addressed his 
Ministers, saying :—‘“‘ It is our desire to establish Imna. What 
do ye think?” The Ministers said to him: 一 "The Miyake 
of Imna should be established. We are all of the same opinion 
as Your Majesty.” 

Winter, 11th month, 4th day. Ki no Womaro no Sukune, 
Hirafu, Kose no Omi, Kashihade no Omi, Ohotomo no Kuhi 
no Muraji, and Katsuraki no Wonara no Omi were appointed 
as Generals. Taking with them the Omi and Muraji of the 
various Houses as Adjutant-Generals of the divisions of the 
army, they marched out in command of over 20,000 men and 
stationed themselves in Tsukushi. Kishi no Kana was sent to 
Silla and Kishi' no Itahiko to Imna to make inquiry respecting 
Imna. 

5th year, Winter, roth month, 4th day. A wild boar was 
presented to the Emperor. Pointing to it, he said :—‘‘ When 
shall those to whom We have an aversion be cut off as this 
wild boar’s throat has been cut?” An abundance of weapons 
was provided beyond what was customary. 

roth day. Soga no Mumako no Sukune, having been told 
of the pronouncement of the Emperor, and alarmed at his 
detestation of himself, called together his people and conspired 
with them to assassinate the Emperor. 

In this month, the Hall of Worship and the covered gallery 
of the great Hokoji Temple were built. 

11th month, 3rd day. Mumako no Sukune lied to the 
Ministers, saying :—‘‘ To-day I present the taxes of the Eastern 
provinces,” and sent Koma, Yamato no Aya no Atahe, who 
killed the Emperor. 

One book says :—‘‘ Koma, Yamato no Aya no Atahe, 
was the son of Ihawi, Yamato no Aya no Atahe.” 

On this day the Emperor was buried in the Misasagi on the 
hill of Kurahashi. 

One book says :—The Imperial concubine Ohotomo no 
Koteko, incensed at her declining favour, sent a man to 
Soga no Mumako no Sukune with a message, saying :— 
“Recently a wild boar was presented to the Emperor. 
He pointed to it and said :—‘ When shall the man We 


! It seems doubtful whether Kishi is here part of the name or a title. 


XXI_ 15. 


A.D: 592. 


NXI. 16 


120 NIHONGI. 


think of be cut off as this wild boar’s throat has been cut ?’ 
Besides weapons are being made in abundance in the 
Palace.” Now Mamako no Sukune, hearing this, was 
alarmed. 

5th day. Mounted messengers were sent to the General’s 
quarters in Tsukushi, saying :—‘‘ Do not let foreign matters be 
neglected in consequence of the internal troubles.” 

This month, Koma, Yamato Aya no Atahe, had a clandestine 
amour with the Imperial concubine Kahakami no Iratsume, 
daughter of Soga, and made her his wife. [Kahakami no 
Iratsume was the daughter of Soga no Mumako no Sukune.] 
Mumako no Sukune did not find out immediately that Kaha- 
kami no Iratsume had been clandestinely possessed by Koma, 
and supposed that she was dead. But when Koma’s intrigue 
with the Imperial concubine became known he was killed by 


the Oho-omi. 


BOOK XXII.’ 


THE EMPRESS TOYO-MIKE KASHIK1I-YA-HIME.“ 


(SUIKO TENNO.) 


THE Empress Toyo-mike Kashiki-ya-hime was the second ‘ 
daughter of the Emperor Ame-kuni oshi-hiraki hiro-niha* and 
a younger sister by the same mother of the Emperor Tachi- 
bana no toyo-hi.* In her childhood she was called the Princess 
Nukada-be. Her appearance was beautiful, and her conduct 
was marked by propriety. At the age of eighteen, she was 
appointed Empress-consort of the Emperor Nunakura futo- 
dama-shiki.’ When she was thirty-four years of age, the 
Emperor Nunakura futo-dama-shiki died. When she was 
thirty-nine years of age, in the 5th year and the rrth month of 
the reign of the Emperor Hatsuse-be,* the Emperor was 
murdered by the Oho-omi Mumako no Sukune, and the suc- 
cession to the Dignity being vacant, the Ministers besought 
the Empress-consort of the Emperor Nunakura futo-dama- 
shiki, viz. the Princess Nukada-be, to ascend the throne. The 
Empress refused, but the public functionaries urged her in 
memorials three times until she consented, and they accordingly 
delivered to her the Imperial Seal. 

Winter, 12th month, 8thday. The Empress-consort assumed 
the Imperial Dignity in the Palace of Toyora.* 

Ist year, Spring, 1st month, 15th day. Relics of Buddha | 


' From this point to the end of the work I have had the great advantage 
of consulting Dr. Florenz’s German translation. 
2 Toyo, abundant ; mz, august ; ん eZ food ; Kashikiya, cook-house ; hime, 


princess. 
* Suiko means “to reason from antiquity.” 
* Literally migdle. > Kimmei. 6 Yomei. * Bidatsu. 


3 Sujun. * In Yamato. 


AXIT. 2. 


122 NIHONGI. 


were deposited in the foundation-stone of the pillar of the 
pagoda ' of the Temple of Hokoji. 

16th day. The Pagoda-pillar was erected. 

Summer, 4th month, roth day. The Imperial Prince Muma- 
yado no Toyotomimi was appointed Prince Imperial. He had 
general control of the Government, and was entrusted with all 
the details of administration. He was the second child of the 
Emperor Tachibana no Toyo-hi. The Empress-consort his 
mother’s name was the Imperial Princess Anahobe no Hashi- 
bito. The Empress-consort, on the day of the dissolution of 
her pregnancy, went round the forbidden precinct, inspecting 
the different offices. When she came tothe Horse Department, 
and had just reached the door of the stables,’ she was suddenly 
delivered of him without effort. He was able to speak as soon 
as he was born, and was so wise when he grew up that he 
could attend to the suits of ten men at once and decide them 
all without error. He knew beforehand what was going to 
happen. Moreover he learnt the Inner Doctrine® from a Koryo 
Priest named Hyé-cha, and studied the Outer Classics* with a 
doctor called Hak-ka.〉 In both of these branches of study he 
became thoroughly proficient. The Emperor his father loved 
him, and made him occupy the Upper Hall South of the 


1 The Chinese character here translated “pagoda” is #l], pronounced 
setsu in Japanese. This words means (with the pronunciation c4é/) in Corean 
Buddhist temples generally, and it is the same word which we have in the 
Japanese fera, temple. But in the present passage it would seem that one of 
the subsidiary buildings of a Buddhist temple is intended, no doubt some- 
thing in the form of a pagoda, corresponding to either 6 or 14 1n the drawing 
in “ Murray’s Handbook of Japan” (Introduction, p. 26). A pagoda in Japan 
is built round a solid central pillar (referred to in the text) which runs up to the 
topmost story. Shari, relics,is the Japanese form of the Sanskrit sarira, body. 
The shari at Ikegami near Tokio is said to be part of the shoulder-blade of 
Saint Nichiren. 

The Pagoda is the Chinese and Japanese counterpart of the Indian stupa 
and an essentially sepulchral monument. The stories, of which there is 
always an odd number, represent umbrellas of honour. V#de an instructive 
article by Miss Gordon Cumming in the “ English Illustrated Magazine.” 

3 Hence his name, Miima-ya-do, which means stable door. 

3 i.e. Buddhism. 

4 i.e. the Chinese Classics. Inner and Outer have here something of the 
force of our words sacred and secular. 

6 The Corean pronunciation. 


SUIKO. 123 


Palace. Therefore he was styled the Senior Prince Kamu-tsu- 
miya Muma-ya-do Toyotomimi. 

Autumn, gth month. The remains of the Emperor Tachi- 
bana no Toyohi were removed and re-interred in the Misasagi of 
Shinaga in Kahachi. 

In this year the building of the Temple of Shi-ten-o-ji’ at 
Arahaka in Naniha was begun. 

This year was the year Midzunoto Ushi (soth) of the 
Cycle. 

2nd year, Spring, 2nd month, rst day. The Empress in- 
structed the Prince Imperial and the Oho-omi to promote the 
prosperity of the Three Precious Things. At this time, all the 
Omi and Muraji vied each with one another in erecting Buddhist 
shrines for the benefit of their Lords and parents. These were 
called Temples.‘ 

3rd year, Summer, 4th month. Lign-aloes* wood drifted 
ashore on the Island of Ahaji. It was a fathom round. The 
people of the island, being unacquainted with aloes wood, used 
it with other firewood to burn in their cooking range, when 
the smoky vapour spread a perfume far and wide. Wondering 
at this, they presented it to the Empress. 

5th month, roth day. A priest of Koryé, named Hyé-cha, 
emigrated to Japan, and was taken as teacher by the Prince 
Imperial. In the same year a Pekche priest, named Hyé- 
chhong, arrived. These two priests preached the Buddhist 
religion widely, and were together the mainstay of the Three 
Precious Things. 

Autumn, 7th month. The General and his followers arrived 
from Tsukushi. 


1 Kamu-tsu-miya means upper palace. 

* Shi-ten-6-ji means the Temple of the Four (Déva) Kings. This Temple 
is still in existence—not the original building, however. Arahaka is the 
name of the place where it stands. It means ruined tomb. 

3 See above, p. 104. 

‘ The Chinese character used here is $f, but whether the author refers 
to the use of this character (with the sound 7%) at the end of names of 
Buddhist temples, or whether he was thinking of the Japanese word éera, 
temple, is not very clear. Tera, though always written 寺 , is really, as 
already pointed out, derived from the Chinese #J through the Corean 
chol, 

5 Aquilaria agallochum. 


A.D. 594. 


A.D. §95. 
XXII. 3. 


A.D. 596. 


A.D. 597. 


A.D. 598. 


XXII. 4. 


A.D. 599. 


XXII. 5. 


A.D. 600. 


124 NIHONGI. 


4th year, Winter, 11th month. The building of the Temple 
of Hokoji was finished. Accordingly Zentoku no Omi, son of 
the Oho-omi, was appointed Commissioner for the Temple. 
On this day the two priests Hyé-chaé and Hyé-chhong took up 
their residence in H6k6ji. 

5th year, Summer, 4th month, 1st day. The King of Pékché 
sent Prince A-cha with tribute. 

Winter, rrth month, 22nd day. Ihagane no Kishi was sent 
to Silla. | 

6th year, Summer, 4th month. Ihagane Naniha no Kishi 
arrived from Silla, and presented to the Empress a pair of 
magpies. They were accordingly made to be kept in the wood 
of Naniha, where they built their nest on the branch of a tree, 
and had their young.' 

Autumn, 8th month, rst day. Silla sent tribute of a peacock. 

Winter, roth month, roth day. The Land of Koshi pre- 
sented a white deer to the Empress. 

7th year, Summer, 4th month, 27th day. There was an 
earthquake which destroyed all the houses. So orders were 
given to all quarters to sacrifice to the God * of Earthquakes. 

Autumn, gth month, rst day. Pekche sent tribute of one 
camel, two sheep, and one white pheasant.’ 

8th year, Spring, znd month. Silla and Imna made war 
against each other. The Empress wished to assist Imna,* and 
in this year appointed Sakahibe no Omi General-in-Chief, and 
Hodzumi no Omi Assistant General, in command of over 
10,000 men to invade Silla on behalf of Imna. Hereupon they 
went straight to Silla, and on arriving there by sea, laid siege 
to five fortresses and captured them. Now the King of Silla 
was struck with fear, and raising a white flag, came to the 
General’s standard and offered his submission, ceding the six 
fortified places of Tatara, Sonara, Pulchikwi, Witha, South 


1 Magpies are very plentiful in Corea. In Japan they are a somewhat 
rare bird. I have seen them near Kurume in the province of Higo. 

2 From a notice in the “ Shoku-Nihongi” it appears that in the reign of 
Shomu (724-748) there were shrines to this God in all the seven home 
provinces. 

3 See below, XXV. 46. 

4 Imna was incorporated with Silla A.D. 532, and is not mentioned in the 
“ Tongkam” after that date. The “Nihongi” narrative may have reference 
to some rebellion of the Imna people. 


SUIKO. 125 


Kara, and Ara.’ Then the Generals took counsel together, 
saying 一“ Silla, conscious of guilt, makes his submission ; it 
would be wrong to insist on chastising him.”’ Accordingly they 
reported to the Empress. Hereupon the Empress further sent 
Miwa, Naniha no Kishi, to Silla, and also Itahiko, Naniha no 
Kishi, to Imna. Both were to examine the state of affairs. 
Hereupon the Kings of the two countries of Silla and Imna 
sent Envoys with tribute, and delivered a memorial to the 
Empress, saying :—‘‘ In Heaven above there are Gods; on 
Earth there are Emperors. Besides these two classes of Gods, 
what else is there which we should fear? Henceforward we 
will refrain from making war on one another, and will every 
year attend the Court without fail, not allowing the helms of 
our ships to become dry.′ Accordingly the Empress sent 
messengers to recall the Generals, but no sooner had they 
arrived from Silla than Silla again invaded Imna. 

gth year, Spring, 2nd month. The building of a Palace in 
Ikaruga * was begun by the Prince Imperial. 

3rd month, 5th day. Kurafu,? Ohotomo no Muraji, was sent 
on a mission to Koryo, and Nukade, Sakamoto no Omi, to 
Pekché, ordering them to proceed instantly to the assistance 
of Imna. 

Summer, 5th month. The Empress dwelt in the temporary 
Palace of Miminashi. At this time there were heavy rains, and 
the river overflowed its banks, filling the Court of the Palace. 

Autumn, goth month, 8th day. A spy from Silla named 
Kamata came to Tsushima. He was forthwith arrested, and 
delivered up* to the Government, who banished him to 
Kamitsukenu.* 

Winter, 11th month, 5th day. The question of making war 
on Silla was considered. 

roth year, Spring, 2nd month, rst day. The Imperial 
Prince Kume * was appointed General for the invasion of Silla, 
and was granted the various Be of the service of the Gods,’ 


' These places are in Imna. 

* Near where the Temple of Horiuji now stands. 3 Or Kuhi. 
‘ Literally sent as tribute. > Kodzuke. 
6 


If Kume is i, war, as is probable, there is an obvious propriety in this 
appointment. 


7 Such as the Nakatomi, the Imbe, etc. 


XAIT. 6. 


A.D. 601. 


A.D. 602. 


XXII. 7. 


A.D. 603. 


NXIT. 8. 


126 NIHONGI. 


together with the Kuni no Miyakko and the Tomo no Miyakko, 
and an army of 25,000 men. 

Summer, 4th month, rst day. General the Imperial Prince 
Kume arrived in Tsukushi, and proceeded to the district of 
Shima, where he encamped, and assembled ships for the 
transport of provisions for his army. 

6th month, 3rd day. Kurafu, Ohotomo no Muraji, and 
Nukade, Sakamoto no Omi, arrived together from Pékché. At 
this time the Imperial Prince Kume fell ill, and was unable to 
carry out the expedition. 

Winter, roth month. A Pekche priest named Kwal-leuk 
arrived and presented by way of tribute books of Calendar- 
making, of Astronomy, and of Geography,’ and also books of the 
art of invisibility and of magic. At this time three or four pupils 
were selected, and made to study under Kwal-leuk. Ochin,? the 
ancestor of the Yako no Fumibito, studied the art of Calendar- 
making. Késo,* Otomo no Suguri, studied Astronomy and the art 
ofinvisibility. Hinamitatsu, Yamashiro no Omi, studied magic. 
They all studied so far as to perfect themselves in these arts. 

Intercalary roth month, 15th day. Two Buddhist priests 
of Kory6 named Seung-nyung and Un-chhong emigrated here 
together. 

11th year, Spring, 2nd month, 4th day. The Imperial 
Prince Kume died in Tsukushi. A mounted courier was 
despatched to report the news to the Empress. Now when the 
Empress heard it, she was greatly shocked, and straightway 
sending for the Prince Imperial and Soga no Oho-omi, spoke 
to them, saying :—‘‘ The Imperial Prince Kume, the General- 
in-Chief for the chastisement of Silla, has died. On the point 
of undertaking a great project, he has failed to accomplish it. 
Is not this much to be lamented?”* So he was temporarily 
interred at Saba in the Province of Suwo, and Wite, Hashi no 
Muraji,‘ was sent to superintend the temporary burial. There- 


! The term used would include Geomancy. 

2 Ochin is a name of Chinese or Corean origin, but as it is borne by a 
Japanese, I give it the Japanese pronunciation. Fumibito or fubito means 
scribes. 

3 Or Takatoshi. 

4 See Vol. I. p. 181. It would appear from this that Hashi no Muraji was 
still an office with specific duties, and not a mere title. 


SUIKO. 127 


fore the descendants of Wite no Muraji were called Saba no 
Muraji. This was the reason of it. 

He (the Prince) was afterwards buried on the top of Mount 
Hanifu in Kahachi. 

Summer, 4th month, rst day. A new appointment was 
made of the Imperial Prince Tahema,' the elder brother of 
the Imperial Prince Kume, as General for the chastisement of 
Silla. 

Autumn, 7th month, 3rd day. The Imperial Prince Tahema 
sailed from Naniha. 

6th day. The Imperial Prince Tahema arrived at Harima. 
Now his wife, Princess Toneri, who accompanied him, died at 
Akashi, and was buried on the top of the Hill of Higasa. So 
Prince Tahema returned, and never accomplished his expedition 
of chastisement. 

Winter, roth month, 4th day. There was a removal (of the 
Imperial residence) to the Palace of Woharida. 

11th month, 1st day. The Prince Imperial addressed all the 
high functionaries,’ saying :—‘‘ I have an image of the venerable 
Buddha. Which of you will receive this image and worship it 
reverently ?”” Now Kahakatsu, Hada no Miyakko, came 
forward and said :—‘‘ Thy servant will worship it.” So he 
received the image of Buddha, and built for it the Temple of 
Hachi-woka.“ 

In this month, the Prince Imperial having asked permission 
of the Empress, made great shields and quivers. Moreover he 
painted banners.‘ 

-Izth month, 5th day. Cap-ranks* were first instituted, 
V1Z. :— 


1 Or Tama. 2 Daibu. 

3 The present Temple of Kwo-riu-j1 in Yamashiro, district of Kadono. 
The Temple tradition says that this image was of Miroku, i.e. Maitreya, 
Buddha, the merciful one, expected to appear and open a new era about 
3000 years hence. Miroku is probably identical with the Corean miéryos, 
the general term in that country for Buddhist images. 

4 As offerings to temples. The banners were for display at Court cere- 
monies. Seea paper on the “ Hi no Maru,” “ T.A.S.J.," Vol. XXII. 1893, for 
some account of these banners. See also Dr. Florenz’s note on this passage. 

s The Chinese custom of distinguishing rank by the form and materials of 
the official cap. In modern times a button on the top of the cap serves this 
purpose. 


XXII. 9. 


A.D. 604. 
XXII. 10. 


128 | NIHONGI. 


Dai-toku' . . (greater virtue), 
Sho-toku  . . (lesser virtue), 
Dai-nin . . (greater benevolence), 
Sho-nin ・ . (lesser benevolence), 
Dai-rai ・ . (greater propriety), 
Sh6-rai ・ . (lesser propriety), 
Dai-shin . . (greater faith), 
Sho-shin . . (lesser faith), 

Dai-gi . ・ . (greater justice), 
Sho-gi. ・ . (lesser justice), 
Dai-chi ・ . (greater knowledge), 


Sho-chi . . (lesser knowledge), 
—in all twelve grades.’ 

Each was made of sarcenet of a special colour.* They were 
gathered up on the crown in the shape of a bag, and had a 
border attached. Only on the first day of the year were hair- 
flowers ‘ worn. 

12th year, Spring, 1st month, 1st day. Cap-ranks were for 
the first time granted to the various Ministers, there being a 
distinction for each. 

Summer, 4th month, 3rd day. The Prince Imperial in person 
prepared for the first time laws.” There were seventeen clauses, 
as follows :— 


1 Or Daitoko. 

2 The last five are the names of the Chinese five cardinal virtues. Vide 
“ Mayers’ Manual,” p. 311. The “Shiki” informs us that these ranks 
corresponded, the first two to the fourth rank of that day, the next two to the 
fifth and so on, there being nothing, however, to correspond to the last two 
(Daichi and Shochi) above mentioned. It is noticeable that the highest 
ranks, which comprised but a small number of persons, are not included in 
this table. 

These cap-ranks did not remain long in use. They were subsequently 
modified, and ultimately abandoned altogether. 

3 In imitation of the contemporary Sui dynasty of China, purple was for 
officials of the fifth rank and upwards. Vin was green, raz red, shin yellow, 


gz white, and cz black. Princes and chief Ministers wore the cap of the 


highest rank, viz. toku. 

4 Hair ornaments of gold or silver in the shape of flowers. Specimens are 
preserved in the Nara Museum. They are called Uzu in Japanese. 

5 These so-called laws are evidently rather of the nature of moral maxims. 
Dr. Florenz has a highly instructive note on this passage, to which I would 
refer the reader. 


SUIKO. 129 


I, Harmony is to be valued,’ and an avoidance of wanton 
oppositioh to be honoured. All men are influenced by 
class-feelings, and there are few who are intelligent. Hence 
there are some who disobey their lords and fathers, or who 
maintain feuds with the neighbouring villages. But when 
those above are harmonious and those below are friendly, and 
there is concord in the discussion of business, right ‘views of 
.things spontaneously gain acceptance. Then what is there 
- which cannot be accomplished ! 

II. Sincerely reverence the three treasures. The three 
treasures, viz. Buddha, the Law and the Priesthood, are the 
final refuge of the four generated beings,? and are the supreme 
objects of faith in all countries. What man in what age can 
fail to reverence this law? Few men are utterly bad. They 
may be taught to follow it. But if they do not betake them to 
the three treasures, wherewithal shall their crookedness be made 
straight ? 

III. When you receive the Imperial commands, fail not 
scrupulously to obey them. The lord is Heaven, the vassal is 
Earth. Heaven overspreads, and Earth upbears. When this is 
so, the four seasons follow their due course, and the powers of 
Nature obtain their efficacy. If the Earth attempted to 
overspread, Heaven would simply fall in ruin. Therefore is it 
that when the lord speaks, the vassal listens; when the 
superior acts, the inferior yields compliance. Consequently 
when you receive the Imperial commands, fail not to carry 
them out scrupulously. Let there be a want of care in this 
matter, and ruin is the natural consequence. 

IV. The Ministers and functionaries should make decorous 
behaviour their leading principle, for the leading principle of 
the government of the people consists in decorous behaviour. 
If the superiors do not behave with decorum, the inferiors are 
disorderly : if inferiors are wanting in proper behaviour, there 


' From the “Lunyu,” or “‘ Analects ” of Confucius. 

? That is, the beings produced in transmigration by the four processes of 
being born from eggs, from a womb, moisture-bred, or formed by meta- 
morphosis (as butterflies from caterpillars). Some editions omit the phrase 
Buddha, the Law and the Priesthood. 

> The Chinese ye, /i, decorum, courtesy, proper behaviour, ceremony, 
gentlemanly conduct as we should say. 


VOL. II. K 


XXII. II. 


XXII. 12. 


130 NIHONGI. 


must necessarily be offences. Therefore it is that when lord 
and vassal behave with propriety, the distinctions of rank are 
not confused: when the people behave with propriety, the 
Government of the Commonwealth proceeds of itself. 

V. Ceasing from gluttony and abandoning covetous desires, 
deal impartially with the suits which are submitted to you.- Of 
complaints brought by the people there are a thousand in one 
day. If in one day there are so many, how many will there be 
in a series of years? Ifthe man who is to decide suits at law 
makes gain his ordinary motive, and hears causes with a view 
to receiving bribes, then will the suits of the rich man be like a 
stone flung into water,' while the plaints of the poor will 
resemble water cast upon a stone. Under these circumstances 
the poor man will not know whither to betake himself. Here 
too there is a deficiency in the duty of the Minister. ) 

VI. Chastise,that which is evil and encourage that which is 
good. This was the excellent rule of antiquity. Conceal not, 
therefore, the good qualities of others, and fail not to correct 
that which is wrong when you see it. Flatterers and deceivers 
are a sharp weapon for the overthrow of the State, and a 
pointed sword for the destruction of the people. Sycophants 
are also fond, when they meet, of dilating to their superiors on 
the errors of their inferiors ; to their inferiors, they censure the 
faults of their superiors. Men of this kind are all wanting in 
fidelity to their lord, and in benevolence towards the people. 
From such an origin great civil disturbances arise. 

VII. Let every man have his own charge, and let not the 
spheres of duty be confused. When wise men are entrusted 
with office, the sound of praise arises. If unprincipled men 
hold office, disasters and tumults are multiplied. In this world, 
few are born with knowledge: wisdom is the product of earnest 
meditation. In all things, whether great or small, find the 
right man, and they will surely be well managed: on all occa- 
sions, be they urgent or the reverse, meet but with a wise man, 
and they will of themselves be amenable. In this way will the 
State be lasting and the Temples of the Earth and of Grain 
will be free from danger. Therefore did the wise sovereigns of 
antiquity seek the man to fill the office, and not the office for 
the sake of the man. 


1 i.e. they meet with no resistance. 


SUIKO. 131 


VIII. Let the Ministers and functionaries attend the Court 
early in the morning, and retire late. The business of the 
State does not admit of remissness, and the whole day is hardly 
enough for its accomplishment. If, therefore, the attendance 
at Court is late, emergencies cannot be met: if officials retire 
soon, the work cannot be completed. 

IX. Good faith is the foundation of right. In everything let 
there be good faith, for in it there surely consists the good and 
the bad, success and failure. If the lord and the vassal 
observe good faith one with another, what is there which 
cannot be accomplished? If the lord and the vassal do not 
observe good faith towards one another, everything without 
exception ends in failure. ; 

X. Let us cease from wrath, and refrain from angry looks. 
Nor let us be resentful when others differ from us. For all 
men have hearts, and each heart has its own leanings. Their 
right is our wrong, and our right is their wrong. Weare not 
unquestionably sages, nor are they unquestionably fools. Both 
of us are simply ordinary men. How can any one lay down a 
rule by which to distinguish right from wrong? For we are 
all, one with another, wise and foolish, like a ring which has no 
end. Therefore, although others give way to anger, let us on 
the contrary dread our own faults, and though we alone may 
be in the right, let us follow the multitude and act like them. 

XI. Give clear appreciation to merit and demerit, and deal 
out toeach its sure reward or punishment. In these days, 
reward does not attend upon merit, nor punishment upon 
crime. Ye high functionaries who have charge of public affairs, 
let it be your task to make clear rewards and punishments. 

XII. Let not the provincial authorities' or the Kuni no 
Miyakko levy exactions on the people. In a country there are 
not two lords; the people have not two masters. The sovereign 
is the master of the people of the whole country. The officials 
to whom he gives charge are all his vassals. How can they, as 
well as the Government, presume to levy taxes on the people ? 

XIII. Let all persons entrusted with office attend equally to 


' The Interlinear Kana has Mikoto mochi. The Kuni no Miyakko were 
the old local nobles, whose power was at this time giving way to that of the 
Central Government, represented in the provinces by the 調 司 , or local 
Governors. 

K 2 


XXII. 13. 


XXII 14. 


132 _ NIHONGI. 


their functions. Owing to their illness or to their being sent 
on missions, their work may sometimes be neglected. But 
whenever they become able to attend to business, let them be 
as accommodating as if they had had cognizance of it from 
before, and not hinder public affairs on the score of théir not 
having had to do with them. 

XIV. Ye ministers and functionaries! Be not envious. For 


if we envy others, they in turn will envy us. The evils of envy 


know no limit. If others excel us in intelligence, it gives us 
no pleasure; if they surpass us in ability, we are envious. 
Therefore it is not until after a lapse of five hundred years that 
we at last meet with a wise man, and even in a thousand years 
we hardly obtain one sage. But if we do not find wise men 
and sages, wherewithal shall the country be governed ? 

XV. To turn away from that which is private, and to set our 
faces towards that which is public—this is the path of a 
Minister. Now if a man is influenced by private motives, he 
will assuredly feel resentments, and if he is influenced by 
resentful feelings, he will assuredly fail to act harmoniously with 
others. If he fails to act harmoniously with others, he will 
assuredly sacrifice the public interests to his private feelings. 
When resentment arises, it interferes with order, and is sub- 
versive of law. Therefore in the first clause it was said, that 
superiors and inferiors should agree together. The purport is 
the same as this. 

XVI. Let the people be employed (in forced labour) at 
seasonable times. This is an ancient and excellent rule. Let 
them be employed, therefore, in the winter months, when they 
are at leisure. But from Spring to Autumn, when they are 
engaged in agriculture or with the mulberry trees, the. people 
should not be so employed. For if they do not attend to 
agriculture, what will they have to eat? if they do not attend 
to the mulberry trees, what will they do for clothing ? 

XVII. Decisions on important matters! should not be made 
by one person alone. They should be discussed with many. 
But small matters are of less consequence. It is unnecessary 
to consult a number of people. It is only in the case of the 
discussion of weighty affairs, when there is a suspicion that 


1 I venture to substitute 大 , great, for 夫 , the reading of the printed 
editions. 


SUIKO. 133 


they may miscarry, that one should arrange matters in concert 
with others, so as to arrive at the right conclusion. 

Autumn, gth month. The Court ceremonies were reformed. 
In connection with this measure, the following edict was 
issued :— 

“On entering or leaving the Palace Gate, one must kneel on 
both knees, with both hands pressed on the ground, but it is 
permitted to stand up and walk when the threshold is passed.” 

In this month there were first established the Kibumi' 
painters and the Yamashiro painters. 

13th year, Summer, 4th month, rst day. The Empress 
commanded the Prince Imperial, the Oho-omi, and also the 
Princes and Ministers, all to make a vow together, and there, 
withal to begin to make copper? and embroidery images of 
Buddha, sixteen feet high, one of each. She also commanded 
Kuratsukuri no Tori * to be the engineer for the construction of 


1 The “ Daishiden ” (“ History of Shotoku Daishi ”) states that the Kibumi, 
Yamashiro and other painters were instituted for the painting of Buddhist 
pictures. They were relieved from certain taxes and allowed to make this 
their profession. There is some doubt whether Kibumi is the name of a 
place or not. It means literally yellow writing, and some think this is a 
description of the Buddhist Sutras which were written on tinted paper. 
Kibumi is also applied to Chinese books. 


A.D. 605. 


The Shukai quotes here a passage from a Chinese History of the Liang ~ 


dynasty to the following effect :—“ In A.D. 541 Pékché sent frequent Envoys 
with offerings of their national products. They also asked for a treatise on 
the Nirvana Sutra, doctors of (ancient) Chinese poetry, and also artizans 
and painters. These were granted by Imperial command.” This is not 
the only evidence of the fact that simultaneously with the stream of Chinese 
civilizing influences which flowed from Corea to Japan at this period, there 
was a corresponding current from China to Corea. The frequency of 
Chinese names among the Corean emigrants to Japan is a proof of this. 
The * Seishiroku,” a sort of peerage of Japan, compiled A.D. 814, shows that 
at that time nearly a third of the Japanese nobility traced their descent to 
Corean or Chinese ancestors in something like equal proportions. The 
members are : China (Han), 162 families ; Pekché, 104; Koryo, 50; Imna, 9, 
and Silla, 9 ; doubtful, 47. Total, 381 foreign families out of a grand total of 
1177. Many of these were descended from teachers of various kinds, and 
all must have contributed to the spread of Chinese civilization in the country 
of their adoption. 

3 From the“ Daishiden” we learn that the “ copper” was an amalgam of 
copper and gold in the proportion of 23,000 kin (pounds) of the former to 
759 rio (ounces) of the latter. * i.e. Tori of the Saddlers’ Be. 


XXII. 15. 


A.D. 606. 


XXIT. 16. 


134 NIHONGI. 


the Buddhas. At this time King Te-hung of Koryo, hearing 
that the Empress was making images of Buddha, sent tribute 
of 300 rid of the yellow metal. : 

Intercalary 7th month, rst day. The Prince Imperial 
ordered all the Princes and Ministers to put on the outer 
garments called hzrahz. 

Winter, roth month. The Prince Imperial took up his abode 
in the Palace of Ikaruga. 

14th year, Summer, 4th month, 8th day. Both the sixteen- 
foot images of Buddha, viz. that of copper and that of em- 
broidery, were finished, and on the same day the sixteen-foot 
copper image was enshrined in the Golden Hall? of Gang@ji. 

Now this image of Buddha was too high for the door of 
the Golden Hall, and it could not be got into it. Hereupon 
the workmen consulted together and proposed to break down 
the door of the Hall, and so bring in the image. By the skill, 
however, of Kuratsukuri no Tori they succeeded in bringing 
it into the Hall without breaking down the door. On the 
same day a maigre entertainment* was given, at which there 
assembled an innumerable multitude of people. 

Beginning with this year, festivals were held in all the 
temples on the 8th day of the 4th month and on the 15th 
day of the 7th month. 

5th month, 5th day. The Imperial commands were given 
to Kuratsukuri no Tori, saying:—‘‘ It being my desire to 
encourage the Inner doctrines, I was about to erect a Buddhist 
Temple, and for this purpose sought for relics. Then thy 
grandfather, Shiba Tatto, offered me relics. Moreover, there 
were no monks or nuns in the land. Thereupon thy father, 
Tasuna, for the sake of the Emperor Tachibana no Toyohi, 
took priestly orders‘ and reverenced the Buddhist law. Also 
thine aunt Shimame was the first to leave her home and, 
becoming the forerunner of all nuns, to practise the religion 
of Shaka. Now, We desired to make a sixteen-foot Buddha, 
and to that end sought fora good image of Buddha. Thou 
didst provide a model which met Our wishes. Moreover, 


1 This was not the name of the Koryo king who reigned at this time. 
2 The Great Hall of the Temple where the chief image is installed. 

3 This means practically a religious service. See above, XX. 14. 

+ Lit. left his house. 


SUIKO. 135 


when the image of Buddha was completed, it could not be 
brought into the Hall, and none of the workmen could suggest 
a plan of doing so. They were, therefore, on the point of 
breaking down the doorway, when thou didst manage to 
admit it without breaking down the doorway. For all these 
services of thine, We grant thee the rank of Dainin, and We 
also bestow on thee twenty cho of water-fields’ in the district 
of Sakata in the province of Afumi.” With the revenue 
derived from this land, Tori built for the Empress the Temple 
of Kongo-ji,? now known as the nunnery of Sakata in Mina- 
buchi. 

Autumn, 7th month. The Empress requested the Prince 
Imperial to lecture on the Sho-man-gio.* He completed his 
explanation of it in three days. 

In this year the Prince Imperial also lectured on the Hok- 
ke-kid‘ in the Palace of Okamoto. The Empress was 
greatly pleased, and bestowed on the Prince Imperial one 
hundred cho of water-fields in the Province of Harima. They 
were therefore added to the Temple of Ikaruga. 

15th year, Spring, 2nd month, 1st day. A Mibu Be* was 
established. 

oth day. The following edict was made :—‘‘ We hear that 
Our Imperial ancestors, in their government of the world, 
bending lowly under the sky and treading delicately on the 
ground, paid deep reverence to the Gods of Heaven and Earth. 
They everywhere dedicated temples to the mountains and 
rivers, and held mysterious communion with the powers of 
Nature. Hence the male and female elements became har- 


XXII. 17. 


A.D. 607. 


moniously developed, and civilizing influences blended together. © 


And now in Our reign, shall there be any remissness in the 
worship of the Gods of Heaven and Earth? Therefore let 
Our Ministers with their whole hearts do reverence to the Gods 
of Heaven and Earth.” ° 


1 ji.e. rice-land. 2 Diamond-temple. 

3 A Sutra or Buddhist Scripture called in Sanskrit the Grimaladevi- 
simhanada. 

4 The Saddharma-pundarika-sitra. 

5 See Vol. 1. p. 280. Also Florenz, Part I11. p. 24. 

6 This edict is pure Chinese, and sounds very strangely from an Empress 
who was devoted to Buddhism. 


XXII. 18. 


136 NIHONGI. 


15th day. The Prince Imperial and the Oho-omi, accom- 
panied by all the functionaries, did worship to the Gods of 
Heaven and Earth. 

Autumn, 7th month, 3rd day. The Dairai,' Imoko Wono 
no Omi, was sent to the Land of Great Thang.’ Kuratsukuri 
no-Fukuri was appointed his interpreter. 

In the winter of this year, the pond of Takechi, the pond of 
Fujihara, the pond of Katawoka, and the pond of Sugahara 
were constructed in the province of Yamato, and a great 
canal was dug at Kurikuma in the province of Yamashiro. 
Moreover, in the province of Kahachi, the ponds of Tokari 


. and Yosami were made. Miyake were also erected in all the 


A.D. 608. 


provinces. 

16th year, Summer, 4th month. Imoko, Wono no Omi, 
came back from the Land of Great Thang. The Thang 
country called him So In-ko.* 

An envoy from Great Thang named P’ei Shih-ch‘ing, with 
a suite of twelve persons, arrived at Tsukushi in company 
with Imoko no Omi. Wonari, Naniha no Kishi, was sent to 


・ bring the guests of Great Thang, P’ei Shih-ch‘ing and the 


others, and a _ new official residence was erected for them over 
the Koryo official residence at Naniha. 

6th month, 15th day. The guests anchored in the harbour 
of Naniha. Thirty gaily decked boats were sent to meet them 
at Yeguchi (river-mouth), and they were lodged in the new 
official residence. Hereupon Torimaro, Nakatomi no Miya- 


1 5th rank. See above, p. 128. 

2 Thang, EE, is the Chinese dynasty of that name. China is here called 
Thang retrospectively, as that dynasty did not come into power until 618. 
The epithet “great” is found in all the older editions, but the ‘‘ Shukai” 
editor strikes it out. “ Great” is prefixed in China to the name of the 
reigning dynasty only. Subsequent writers omit it. 

Thang is in Japan pronounced T6, as in Tojin, which in our own day is 
(or perhaps I should say, was) a popular word for foreigners of all nation- 
alities. 

3 So In-ko is x 因 高 . The two last characters are meant as a 
phonetic representation of Imoko. The first 1s taken, according to Dr. 
Florenz, from Soga, to which house Dr. Florenz says (on what authority I 
do not know) that Wono belonged. The Japanese commentators suggest 
that xm is merely a phonetic equivalent of the first character of Wono 
(little moor). But this is open to the objection that these two characters 
are not pronounced alike in China, though they are in Japan. 


SuIKO. 137 


toko no Muraji, Nukade, Ohoshi Kahachi no Atahe and O-hei, 
Fune no Fumibito, were appointed their official entertainers. 

Now Imoko no Omi represented to the Empress, saying :— 
7 When I was leaving, the Thang Emperor gave me a letter. 
But while passing through the Land of Pekche, the men of 
Pekche searched me and took it from me. Therefore I am 
unable to present it.’”’ Hereupon the Ministers advised, 
saying :—‘‘ An Envoy, though he lose his life, should not lose 
his message. Such is (the duty of) an Envoy! How can 
any one be so remiss in it as to lose the letter of the Great 
Country ?”’ And they accordingly condemned him to banish- 
ment. Now the Empress made an order, saying : 一 " Although 
Imoko is guilty of losing the letter, We cannot easily punish 
him, for in that case the guest of the Great Country would. 
hear of it, and this is undesirable.” So he was pardoned and 
left unpunished. 

Autumn, 8th month, 3rd day. The Thang guests entered 
the capital. On this day seventy-five caparisoned horses were 
sent to meet the Thang guests on the Tsubaki no ichi high- 
way, where Hirafu, Nukada be no Muraji, delivered a message 
of welcome to them. 

12th day. The Thang guests were summoned to Court, 
and caused to state the object of their mission. Abe no Tor! 
no Omi and Idaku, Mononobe no Yosami no Muraji, acted as 
introducers of the guests. 

Now the presents from the Land of Great Thang were 
placed in the courtyard. Then the Chief Envoy, P’ei-Shih- 
ch‘ing, bearing in his own hands the letter (of credence), made 
obeisance twice, and declared the purport of his mission. He 
then stood up. ・ 

This letter was as follows:—‘‘ The Emperor greets the 
Sovereign of Wa.' Your Envoy, the provincial governor, the 


' There is here a distinction made. Emperor is written & . But 
the latter of these characters is omitted in describing the Sovereign of 
Japan. Wa was the ordinary name for Japan, both in China and Corea, 
and in the latter country it is in use to this day. The Japanese object to it, 
and have never called their country by this name. The “Shaku-nihongi” 
says : 一 " Wono no Imoko, the Envoy who visited China, (proposed to) alter 
this term into Nippon, but the Sui Emperor ignored his reasons and would 
not allow it. The term Nippon was first used in the period Wu-Téh, under 
the Thang Dynasty (618-626).” Another Chinese authority gives 670 as 


XXII. 19. 


| 138 NIHONGI. 


XXII. 20. 


Dairai, So In-ko, and his suite have arrived, and have given 
us full information. 

We having reverently received the precious command’ 
(of Heaven), rule over the universe. It is Our desire to diffuse 
abroad Our civilizing influences, so as to cover all living 
things, and Our sentiment of loving nurture knows no dis- 
tinction of distance. 

Now We learn that Your Majesty, dwelling separately 
beyond the sea, bestows the blessings of peace on your 
subjects, that there is tranquillity within. your borders, and 
that the manners and customs are mild. 

With the most profound loyalty, you have sent Us tribute 
from afar, and We are delighted at this admirable token of 
your sincerity. 

Our health is as usual, notwithstanding the increasing 
warmth of the weather. 

Therefore We have sent P’ei-Shih-ch‘ing, Official Enter- 
tainer of the Department charged with the Ceremonial for 
the reception of Foreign Ambassadors, and his suite, to notify 
to you the preceding. We also transmit to you the products 
of which a list is given separately.” 

Then Abe no Omi came forward, received the letter, and 
advanced with it. Ohotomo no Kurafu no Muraji came out to 
meet him, and received the letter, which he laid on a table 
before the Great Gate, and reported to the Empress. When 
the ceremony was over, they (the Chinese Ambassador and his 
suite) retired.’ 

On this occasion, the Imperial Princes, the other Princes, 
and the Ministers all wore golden hair ornaments on their 
heads, and their clothing was all of brocade, purple, and 
embroidery, with various-coloured figured thin silks. 

In one writing it is stated that the colour of the garments 
corresponded in all cases with that of the official caps. 


the date when Nippon began to be officially used in China. The “ Tong- 
kam ” gives the same date as that in which the Japanese officially notified this 
term to the Corean Government as the proper appellation of their country. 

1 The Dei gratia of European Sovereigns. 

2 It appears from tis and other passages that at this period the Court 
was literally the courtyard in front of the Emperors Hall of Audience. 
None but the principal Ministers entered the Hall itself. 


『 
, 


SUIKO. 139 


16th day. The Thang guests were entertained at Court. 

gth month, 5th day. The guests were entertained at Oho- 
kohori in Naniha. 

11th day. The Thang guest, P’ei Shih-ch‘ing, took his 
departure. Accordingly, Wono no Imoko no Omi was 
appointed Chief Envoy, Kishi no Wonari Second Envoy, and 
Fukuri Interpreter. They were despatched in company with 
the Thang guests. Now the Emperor addressed the Thang 
Emperor in the following terms :— | 

“The Emperor of the East respectfully addresses the 
Emperor of the West.’ Your Envoy, P’ei Shih-ch‘ing, Official 
Entertainer of the Department of foreign receptions, and his 
suite, having arrived here, my long-harboured cares were 
dissolved. This last month of autumn is somewhat chilly. 
How is Your Majesty? We trust well. We are in our usual 
health. We now send the Dairai, So In-ko, the Dairai, Wonari, 
and others to you. This is respectfully presented, but 
informal.” 


At this time there were sent to the Land of Thang the 


students Fukuin, Yamato no Aya no Atahe, Emyé, Nara no 
Wosa,* Kuromaro, Takamuku no Ay abito, and Ohokuni, Imaki 
no Ayabito, together with the student-priests Hifumi (or Nichi- 
bun), Imaki no Ayabito, Shoan, Minabuchi no Ayabito, Eon, 
Shiga no Ayabito, and Kosai, Imaki no Ayabito, in all eight 
persons. — 

In this year many persons from Silla came to settle in 


Japan. 


XXII. 21. 


17th year, Summer, 4th month, 4th day. The Viceroy® of Ap. 609. 


1 Emperor is here in the first case 天 & (TennG) ; in the second p= I ‘i 
(Ko-tei). 

A Chinese History of the Thang dynasty gives a different version of the 
opening words of this letter. It says: “The Emperor ( 天 -$) of the 
place where the sun comes forth addresses a letter to the Emperor (KK 
of the place where the sun sets.”. The Chinese Emperor complained of the 
rudeness of this barbarian letter. It is pretty clear from this incident that 
the word Nippon (sun-origin) for Japan was not yet in use officially. Cf. 
“ IshOnihonden,” I. 22. 

? Wosa means interpreter. No doubt the name and office here coincided. 

’ From very early times Kiushiu, or such part of it as submitted to the 
Tenno’s rule, was governed by a viceroy, as I have ventured to translate 
Dazai KF. Vide * Early Japanese History,” p. 56. Hereditary kings 


XXII, 22. 


140 NIHONGI. 


Tsukushi reported to the Empress that Buddhist priests from 
Pékché, named To-heun and Hyé-mi,’ at the head of ten 
others and seventy-five laymen, had anchored in the harbour 
of Ashigita in the province of Higo. Then Tokomaro, Naniha 
no Kishi, and Tatsu, Funa no Fumibito, were sent to ask 
them why they came. They answered and said :—‘‘ The 
King of Pekché commanded us to go on a mission to the Land 
of Wu.’ In that country, however, there is civil war. We 
were not allowed to enter it, and were returning to our own 


_land again when we suddenly met with a storm, and were 


A.D. 610. 


tossed about upon the sea, until most fortunately we anchored 
on the Imperial coast. At this we were greatly rejoiced.” 

5th month, 16th day. Tokomaro and his companion 
returned, and made their report to the Empress. Tokomaro 
and Tatsu were straightway sent back to accompany the men 
of Pékché, and to escort them to their own country. When 
they arrived at Tsushima, the ten priests all expressed a wish 
to remain (in Japan), and the matter having been laid before 
the Government, they were permitted to doso. Accordingly, 
they were caused to dwell in the Temple of Gangoii. 

Autumn, gth month. Imoko, Wono no Omi, came back 
from the Land of Great Thang. Only the Interpreter Fukuri 
did not return. 

18th year, Spring, 3rd month. The King of Koryo sent 
tribute of Buddhist priests named Tam-chhi and Pop-chong. 
Tam-chhi knew the five (Chinese) classics.» He was more- 
over skilled in preparing painters’ colours, paper, and ink. He 
also made mills. This was apparently the first time that mills 
were made.* 

Autumn, 7th month. An Envoy from Silla named Chuk- 


of Ito are mentioned in the Chinese annals as ruling in the north of Kiushiu 
under the sovereign of Yamato in the 3rd century. The Interlinear Kana 
gives Oho-mikoto-mochi, Great-august-thing-holder, as the Japanese 
equivalent for Dazai. But I am disposed to think that this is a mere trans- 
lation, like many of the Kana renderings of Chinese titles, and that this 
word was not a real title of the viceroy. 

1 In Japanese Dokin and Emi. 

2 Wu is of course here a mere geographical term. The Honan country is 
intended. 

Vide “* Mayers’ Chinese Manual,” p. 315. 
‘ It is not quite clear what sort of mills is intended. Probably hand-mills. 


SUIKO. 141 


syé-sé, Nama’ of Satok-pu, and an Imna Envoy named Syu 
Chi-mé, Té-sya’ of T6k-pu, arrived in Tsukushi. 

gth month. Messengers were sent to fetch the Envoys from 
Silla and Imna. 

Winter, roth month, 8th day. The Envoys from Silla and 
Imna arrived in the capital. On this day Hirafu, Nukadabe no 
Muraji, was made Chief Officer over the caparisoned horses 
sent to meet the Silla guests, and Ohotomo, Kashihade no 
Omi, Chief Officer over the caparisoned horses sent to meet the 
Imna guests. Accordingly they were lodged in the official 
building at Kahabe in Ato. 

gth day. The Envoys paid their respects at Court. On 
this occasion Kahakatsu, Hada no Miyakko, and Usagi, Hashi 
no Muraji, were ordered to act as introducers for Silla, and 
Shiwo-futa, Hashibito no Muraji, and Ohoko, Abe no Omi, as 
introducers for Imna. They brought them in together by the 
South Gate, and made them stand in the middle of the Court. 
Now, Ohotomo no Kurafu* no Muraji, Soga no Toyora no 
Yemishi no Omi, Sakamoto no Nukade no Omi and Abe no 
Toriko no Omi got up together from their places, and going 
forward, prostrated themselves in the Court. Hereupon the 
guests of the two countries each made repeated obeisance, and 
declared the purport of their mission. Then the four Daibu 
stood up, and going forward, informed the Oho-omi. The 
Oho-omi got up from his place, and standing before the Hall, 
listened to their statement. When this was done, all the 
guests were given presents, each according to his rank. 

17th day. The guests. were entertained at Court. Nihe, 
Kahachi no Aya no Atahe was made table-companion for 
Silla, and Kuso, Nishikori no Obito, table-companion for 
Imna. 

23rd day. The ceremonies of the reception of the guests 
having come to a close, they went away. 

19th year, Summer, 5th month, 5th day. The Empress 
went to gather medicinal herbs on the plain of Uda.‘ 


! Nama is a Silla official title 一 the 13th rank. The original has Nami, 
wrongly, I think. Satok-pu is the name of a place. 
2 Té-sya was the 12th official rank in Silla. 3 Or Kuhi. 
4 This was the day fixed for this purpose by the Calendar. ‘The custom is 
‘frequently mentioned by later writers. The herbs gathered were mushrooms, 


XXII. 33. 


A.D. 611. 


XXII. 24. 


A.D. 612. 


XXIT. 25. 


142 NIHONGI. 


At cockcrow they assembled by the pond of Fuyjihara, and 
at daybreak they set out. Ahata no Hosome no Omi was 
made to lead the van, while Nukadabe no Hirafu no Muraji 
brought up the rear. On this day the colour of the clothing of 
the various Ministers agreed with the colour of their official 
caps. They each wore hair ornaments, which in the case 
both of the Daitoko and Shotoko were made of gold, of the 
Dainin and Shonin of leopards’ tails, and of the Dairai and 
lower ranks of birds’ tails. 

Autumn, 8th month. Silla sent Peuk-cheul-chi,? Nama of 
Satok-pu, and Imna sent Chhin-chi and Chu-chi, the Té-sya 
of Seup-pu together, with tribute. 

2oth year, Spring, 1st month, 7th day. A banquet, with 
sake, was given to all the high functionaries. On this day, 
the Oho-omi proposed the health of the Empress, and sang a 
song, saying :— 


When I look on the august sky,’ 
Whence there stands forth, 
From its manifold fence (of clouds) 
Which conceals her, 

The Great Sovereign 

Who rules us tranquilly, 

For myriads of ages (say we) 
May it ever be thus ! 

For thousands of ages too 

May it ever be thus ! 

With deep reverence 

We would serve her ; 

With profound obeisance 

We would serve her ; 

And so ends my song. 





fungus for moxa or scented flag for making the perfumed and gaily- 
ornamented balls called Kusu-dama, hung up by the Japanese in their 
temples and houses. Also various other herbs. 

1 In Loochoo at the present day rank is indicated by the material of the 
hair-pin。 See Chamberlain in “J.A.S.T.” 

2 The traditional transliteration is Horinchi. 

3 The Empress’s appearance among her courtiers is compared to the sun 
(from whom she is descended) issuing from among the clouds. The metre is 
regular 2aga-uta. 


SUIKO. 143 


The Empress replied, saying :— 


My good Soga! 

The sons of Soga— 

Were they horses, 

They would be steeds of Hiuga : 
Were they swords, 

They would be good blades of Kure.! 
Right indeed 

Seems the Great Sovereign 

To have in her service 

The sons of Soga! 


2nd month, 28th day. The body of the former Empress- 
consort Katashi-hime? was removed and re-interred in the 
Great Misasagi of Hinokuma. 

On this day funeral orations were pronounced on the Karu? 
highway. First of all, Tori, Abe no Uchi no Omi, pronounced 
an eulogistic decree of the Empress, and made offerings to the 
spirit of the deceased of such things as sacred utensils and 
sacred garments,* fifteen thousand kinds in all. 

Secondly, the Imperial Princes, each in the order of their 
rank, pronounced funeral orations. Thirdly, Womaro, Naka- 
tomi no Miyatokoro no Muraji, pronounced the eulogistic 
address of the Oho-omi. Fourthly, the Oho-omi, at the head 
of the Omi of the eight families, caused Marise, Sakahibe no xxII. 26 
Omi, to read the written eulogiums of the nobility.* The 
people of that time said that Marise and Womaro delivered 
their eulogiums well, but that Tori no Omi delivered his badly. 

5th month, 5th day. An excursion was made to gather 
medicinal herbs. They assembled at Hada and proceeded 
together to the Court. The dress was the same as for the 
Uda excursion. 


' Kure is Wu in China. See above, XXII. 22. The “ Shiki” says this is 
the name of a good sword. 

2 Wife of Kimmei Tenno and mother of Yomei Tenno and Suiko Tenno. 
The Misasagi named was that of her husband. This is a case of double 
interment. Two stone coffins have been found in some misasagi. 

3 Or Karo. 

‘ The “Shukai” gives what appears to me a violent and unnecessary 
emendation of this passage. 

5 Lit. bellies. Eight is here used loosely for a great number, all. 

¢ fe RE. In Japanese Uji and Kabane, t.e. nobie houses and titles or 
surnames. 


XXII 27. 


A.D. 613 


144 NIHONGI. 


This year a man emigrated from Pekche whose face and 
body were all flecked with white, being perhaps affected with 
white ringworm. People disliking his extraordinary appear- 
ance, wished to cast him away on an island in the sea. But 
this man said :—‘“‘ If you dislike my spotted skin, you should not 
breed horses or kine in this country which are spotted with 
white. Moreover, I have a small talent. I can make the 
figures of hills and mountains. If you kept me and made use 
of me, it would be to the advantage of the country. Why 
should you waste me by casting me away on an island of the 
sea?’’ Hereupon they gave ear to his words and did not cast 
him away. Accordingly he was made to draw the figures of 
Mount Sumi' and of the Bridge of Wu in the Southern Court. 
The people of that time called him by the name of Michiko no 
Takumi, and he was also called Shikomaro.* 

Another man of Pekche named Mimachi emigrated to 
Japan. He said that he had learned from Wu their style of 
music and dancing. He was accordingly lodged at Sakurawi, 
and young people collected who were made to learn from him 
these arts. Hereupon Deshi,? Manu no Obito, and Seibun, 
Imaki no Ayabito, learned dancing from him, and handed it 
down (to their pupils). 

21st year, Winter, rrth month. The ponds of Waki no 
Kami, Unebi, and Wani were constructed, and a great 


highway laid from Naniha to the capital.‘ 


12th month, 1st day. The Prince Imperial took a journey 


‘to Katawoka. Now a starving man was lying by the road- 


side. He asked his name, but there was no answer. The 
Prince Imperial, seeing this, gave him to eat and to drink, 
and taking off his own raiment, clothed with it the starving 
man, saying to him, “ Lie in peace.”” Then he made a song, 
saying :— 

| Alas ! for 

The wayfarer lying 


An hungered for rice 
On the hill of Katawoka 


1 In Sanskrit, Suméru. The central mountain or axis of every universe, 
the support of the tiers of heaven, according to the Buddhist system. 

2 Shiko means ugly. 3 Deshi means pupil. 

4 Which was then at Tachibana in Yamato. 


SUIKO。 ょ 45 


(The sunshiny). 

Art thou become 
Parentless ? 

Hast thou no lord 
Flourishing as a bamboo ? 
Alas ! for 

The wayfarer lying 

An hungered for rice !! 


2nd day. The Prince Imperial sent a messenger to see the | 
starving man. The messenger returned and said :—‘‘ The 
starving man Is already dead.” Hereupon the Prince Imperial 
was greatly grieved, and accordingly caused him to be buried 
at that place, a mound erected, and firmly closed.’ 」 
Many days after, the Prince Imperial called for his personal XXII. 28. 
attendants, and said to them :—‘‘ The starving man who was 
lying on a former day on the road was no ordinary man. He 
must have been an upright man.′ A messenger was sent to 
see. On his return he reported that when he went to the 
mound and made inspection, the heaped-up earth had not 
been disturbed, but on opening the tomb and looking in, there 
was no corpse. It was empty, and there was nothing but the 
garment folded up and laid on the coffin. Thereupon the 
Prince Imperial sent the messenger back a second time to 
fetch the garment, which he continued wearing as before. 
The people of that time wondered much at this, and said :— 
“‘ How true it is that a sage knoweth a sage.”” And they stood 
more and more in awe of him. - 
22nd vear, Summer, 5th month, 5th day. An excursion for 、p. 614. 
medicinal herbs was made. 
6th month, 13th day. Mitasuki, Inugami no Kimi, and 
Yatabe no Miyakko were sent to the Land of Great Thang. 
Autumn, 8th month. The Oho-omi fell ill. For his sake a 
thousand persons, men and women, entered religion. 
23rd year, Autumn, 7th month. Mitasuki, Inugami no Kimi, A.p. 615. 


! Metre, irregular naga-uta. 

? There was a passaye leading to the interior of burial mounds of persons 
of some rank, which was closed with earth and stones after the interment. 
It is possibly this process which is intended by the term 34, which means 
both to seal and to pile up earth. In the case of the burial of a vagrant, 
however, it 1s more probable that there was no vault, but simply a heap of 
earth raised over the grave. 

VOL. II. L 


A.D. 616. 


XXII. 29. 


A.D. 617. 


A.D. 618, 


XXII. 30. 


146 NIHONGI. 


and Yatabe no Miyakko arrived from the Land of Great 
Thang. An envoy from Pékché accompanied Inugami no 
Kimi to our Court. 

11th month, 2nd day. A banquet was given to the Pékché 
guest. 

11th day. The Koryo Buddhist priest Hyé-Cha returned 
to his country. 

24th year, Spring, 1st month. Peach trees and plum trees 
bore fruit.’ 

3rd month. Three men from the Island of Yaku? came. 
hither as emigrants. | 

Summer, 5th month. ‘Seven persons from Yaku arrived. 

Autumn, 7th month. Twenty more persons arrived from 
Yaku. There were first and last in all thirty persons. They 
were all settled in Enowi. They never went away again, but 
all died there. 

Autumn, 7th month. Silla sent the Nama, Chuk Syé-sé&, 
with tribute of an image of Buddha.’ 

25th year, Summer, 6th month. It was reported from the 
province of Idzumo that there was in the district of Kando a 
gourd of the size of an amphora.* 

In this year there were good crops of the five kinds of grain. 

26th year, Autumn, 8th month, rst day. Koryé sent envoys 
with tribute of local productions, and reported that Yang-Ti * 
of the Sui dynasty had invaded that country with a force of 
300,000 men, but had, on the contrary, been beaten by them.* 
They therefore sent a present of two captives, named Chén- 
kung and P‘u-t‘ung, with such things as flutes, cross-bows, 
and catapults—ten in all. They also sent one camel, bred in 
their country. 


1 In a similar notice below, XXII. 39, the author is satisfied with the 
more probable statement that they blossomed. ) 

> Off the south coast of Satsuma. 

+ A later work informs us that this image was of gold, two feet high. It 
was set up in Hokoji. It sent forth rays of light, and worked miracles from 
time to time. 

* Some understand here a musical instrument, the body of which was of 
earthenware. 

* Reigned 605—617. 

* This statement is corroborated both by Chinese and Corean history. 
The events referred to took place in A.D. 612. 


SUIKO. 147 


This year Kahabe no Omi' was sent to the province of Aki 
with orders to. build ships. On arriving at the mountain, he 
sought for ship timber. Having found good timber, he marked 
it and was about to cut it, when a man appeared, and said :— 
‘‘This is a thunder-tree, and must not be cut.” Kahabe no 
Omi said :—*‘ Shall even the Thunder-god oppose the Imperial 
commands?” So having offered many mitegura,’? he sent 
workmen to cut down the timber. Straightway a great rain 
fell, and it thundered and lightened. Hereupon Kahabe no 
Omi drew his sword, and said :—‘‘ O Thunder-god, harm not 
the workmen; it is my person that thou shouldst injure.” So 
he looked up and waited. But although the God thundered more 
than ten times, he could not harm Kahabe no Omi. Then 
he changed himself into a small fish, which stuck between the 
branches of the tree. Kahabe no Omi forthwith took the fish, 
and burnt it. So at last the ships were built. 

27th year, Summer, 4th month, 4th day. It was reported 
from the province of Afumi that in the river Gamafu * there was 
a creature in the shape of a man.’ 

Autumn, 7th month. There was a fisherman of the pro- 
vince of Settsu, who cast his net in the Horiye.* Something 
entered his net formed like a child, which was neither a fish 
noraman. Its name was unknown. 

28th year, Autumn, 8th month. Two men of Yaku were 
cast away on the island of Idzu.° 

Autumn, roth month. The top of the Misasagi’ of Hino- 
kuma was covered with pebbles. Outside the boundary the 
earth was piled up into a hill, and each of the noble houses * 


1 T have omitted here and in several other places a frivolous note of the 
“ Original Commentary,” to the effect that “ the personal name is wanting.” 

2 Offerings of cloth. 

3 Gamo. ‘ A bad omen. 

5 Hori-ye is literally an artificial canal. Here it is the name of a branch 
of the river at Osaka, no doubt originally artificially excavated. 

6 Probably Vries Island, or one of the adjacent islands. Or Shima may 
here mean promontory. 

7 At this day several of the misasagi are thickly covered with a layer of 
paving-stones, loosely put down, probably in order to prevent the earth from 
being washed away by rains. An example may be seen at Tarumi, near 
Kobe, and another on the hill above Nara, 

2 Uji. 

I. 2 


XXIT. 31 


A.D. 619. 


A.D. 620. 


XXII, 32. 


A.D. 621. 


XXII. 33. 


148 NIHONGI. 


was charged to erect a great pillar' on the top of the hill of 
earth. Now the pillar set up by Yamato no Aya no Saka no 
Uhe no Atahe was very much higher than the others, and the 
men of that time gave him the name of Ohohashira (great- 
pillar) no Atahe. 

r2th month, 1st day. There was a red appearance in the 
sky, over a rod in length, and resembling the tail of a fowl in 
shape. 

This year, the Prince Imperial, in concert with Shima no 
Oho-omi, drew up a history of the Emperors, a history of the 
country, and the original record of the Omi, the Muraji, the 
Tomo no Miyakko, the Kuni no Miyakko, the 180 Be, and the 
free subjects.’ 

2oth year, Spring, 2nd month, 5th day. In the middle of 
the night the Imperial Prince Mimayado no Toyotomimi no 
Mikoto died in the Palace of Ikaruga. At this time all the 
Princes and Omi, as well as the people of the Empire, the old, 
as if they had lost a dear child, had no taste for salt and 
vinegar * in their mouths, the young, as if they had lost a 
beloved parent, filled the ways with the sound of their 
lamenting. The farmer ceased from his plough, and the 
pounding woman laid down her pestle. They all said :—‘‘ The 
sun and moon have lost their brightness ; heaven and earth 
have crumbled to ruin: henceforward, in whom shall we put 
our trust ?”’ 

In this month the Prince Imperial Kamitsumiya‘ was 
buried in the Shinaga Misasagi. 

At this time Hyé-cha, the Buddhist priest of Koryo, heard 
of the death of the Prince Imperial Kamitsumiya, and was 
greatly grieved thereat. He invited the priests, and in honour 
of the Prince Imperial gave them a meal,’ and explained the 
sacred books in person. On this day he prayed, saying :— 
‘‘In the land of Nippon there is a sage, by name the Imperial 


1 These pillars were probably of wood. No trace of them now remains. 
Dr. Florenz says the custom of erecting pillars was introduced by the 
Buddhists. This is the first mention of it. 

2 This is the work afterwards known as the “ Kiujihonki,” “ Kiujiki,” or 
“ Kujiki.” See below, XXIV. 26. 

3 To be understood generally of well-flavoured food. 

‘ Prince Mtmayado. ? Of vegetarian food only. 


SUIKO. 149 


Prince Kamitsumiya Toyotomimi. Certainly Heaven has 
freely endowed him with the virtues of a sage.' Born in the 
Land of Nippon,’ he thoroughly possessed the three funda- 
mental principles,* he continued the great plans of the 
former sages. He reverencéd the Three Precious Things,‘ 
and assisted the people in their distress. He was truly a great 
sage. And now the Prince Imperial is dead. I, although a 
foreigner, was in heart closely united to him. Now what 
avails it that I alone should survive? I have determined to 
die on the 5th day of the 2nd month of next year.’ So shall I 
meet the Prince Imperial Kamitsumiya in the Pure Land, and 
together with him pass through the metempsychosis of all 
living creatures.”” Now when the appointed day came, Hyé- 
cha died, and all the people of that day said one to another :— 
‘‘Prince Kamitsumiya is not the only sage, Hyé-cha is also a 
sage.” ° 

This year Silla sent the Nama, Imime, with tribute anda 
memorial, stating to the Empress the object of his mission. 
It was perhaps from this time that Silla began to present 
memorials. 

30th year, Autumn, 7th month. Silla sent as ambassador 
the Nama, Chi-sy6n-i, and Imna sent the Talsol Nama, Chi. 
They came to Court together, and brought tribute of a golden 
image of Buddha, a golden pagoda, and relics, also a great 
baptismal flag,’ with twelve smaller ones. Now the image of 


' See Legge’s “Confucian Analects,” p. 82. 

2 Whether or not the previous examples of the use of the characters 
日 本 (Nippon) for Japan are authentic, or merely introduced retro- 
spectively by later compilers, the present instance is probably a genuine 
case of its use. It is natural to suppose that it was used in an informal way 
for some time before it was used officially. 

There is here, no doubt, an allusion to the meaning of Nippon, viz. 
* Origin of the sun.” 

3 Viz. Heaven, Earth, and Man. The meaning is that he was a philo- 
sopher. 

‘ Buddha, Dharma, and Samgha. 

* The anniversary of the Prince’s death. 

. ® The ** Kiujiki” ends here. 

‘ The Buddhist baptism consists in washing the top of the head with per- 
fumed water. The baptismal flags were so called because they had the 
same efficacy, raising those who passed under them first to the status of a 


KXII. 34. 


A.D. 622. 


XXII. 35 


150 NIHONGI. 


Buddha was placed in the Hada' Temple at Kadono. The 
other articles, namely the relics, the golden pagoda, and the 
baptismal flags, were all deposited in Shitenoji.* At this 
time, the Buddhist priests E-sai and E-ko, with the phy- 
Sicians E-jitsu and Fuku-in, students of the learning of Great 
Thang, arrived in company with Chi-syon-1 and the others. 
Now E-jitsu and the rest made together a representation to 
the Empress, saying :—‘‘ Those who have resided in Thang 
for study*® have all completed their courses, and ought to be 
sent for. Moreover, the Land of Great Thang is an admirable 
country, whose laws are complete and fixed. Constant com- 
munication should be kept up with it.” 

This year Silla invaded Imna,‘ and Imna became a depen- 
dency of Silla. The Empress thought of invading Silla, and 
consulted with the Oho-omi. She also asked the opinion of 
all the Ministers. Then Tanaka no Omi answered and 
said :-—‘‘ An invasion should not be too hastily undertaken. 
It will not be too late to attack when we have first learnt the 
condition of affairs and ascertained that they are (really) 
mutinous. I pray that the experiment be made of sending an 
envoy thither to view the state of things.” 

Kuni, Nakatomi no Muraji, said :—‘“‘ Imna is originally an 
inner Miyake of ours. The Silla people have now attacked 
and taken possession of it. I pray that our troops be disci- 
plined, that Silla be chastised, and Imna taken from it and 
given to Pékché. Would not this be better than that it should 
be possessed by Silla?’ Tanaka no Omi said:—‘‘ Not so! 


Tchakra Radja (vide Eitel), and ultimately of a Buddha. Fishes were 
benefited by such flags being floated down a river. 

There is at the present day a survival of this practice in the Nagare- 
kanjo (kanjO means baptism, or head-sprinkling), described in Yamada’s 
Dictionary as follows :—“ Four posts are set up near water, on which*white 
cloth is hung. To this are attached leaves of lign-aloes, etc., as offerings 
for the benefit of the souls of the friendless dead. of drowned persons, or of 
still-born children.” There is an interesting account of the nagare-kanjo 
in a little book called “Our Neighbourhood,” by T. A. P. (the late Dr. 
Purcell, of Tokio). 

1 Called the Hachiwoka Temple above. 

2 At Osaka. See above, Ist year of reign. 3 See above, XXII. 21. 

‘ The “Tongkam” says nothing of this. Pekché and Silla were on 
hostile terms about this time. Besides, the downfall of Imna is already 
mentioned above. 


SUIKO. 151 


Pekche is a very changeable country.’ Even on the roads 
they lie. Everything they ask for is unjust. Therefore 
(Imna) should not be given over to Pékché.” -So the expe- 
dition was not carried out. Hereupon Kishi no Ihakane 
was sent to Silla, and Kishi no Kuranoshita to Imna, to 
inquire into the Imna affairs. 

Now the Lord of Silla sent eight Daibu to inform Ihakane 
of the affairs of Silla and Kuranoshita of the affairs of 
Imna. Therefore they promised as follows :—‘“‘ Imna, though 
a small country, is a dependency of the Empress. Why 
should Silla unceremoniously take possession of it? Let it 
be once for all recognized to be, as always, an inner Miyake 
(of Japan), and we pray let there be no more trouble about it.” 

So the Nama, Chi-sy6n-i, was sent along with Kishi no 
Ihakane and an Imna man, the Talsol Nama named Chi, 
along with Kishi no Kuranoshita to bring tribute from both 
countries. But that same year, before Ihakane and the other 
had returned, the Daitoko, Womaro, Sakahibe no Omi, and 
the Shotoko, Kuni, Nakatomi no Muraji, were appointed 
generals of the first rank; the Shotoko, Nedzu, Kahabe no 
Omi, the Shotoko, Itto, Mononobe no Yosami no Muraii, the 
Shotoko, Hironiha, Hada no Omi, the Shotoko Ihifuta, 
Afumi no Ashimi no Omi, the Shotoko, Ushi, Heguri no Omi, 
the Shotoko, Ohotomo no Muraji, and the Shotoko, Ikusa, 
Ohoyake no Omi, were made assistant-generals. 

They invaded Silla with an army of several tens of thou- 
sands of men. Now Ihakane and the others had assembled 
at the port, and were waiting for a fair wind and smooth sea 
in order to embark. Hereupon a numerous naval force 
arrived, filling the sea. The Envoys of the two countries, 
gazing upon it, were struck with alarm, and returned home. 

In their stead, Kamchi Té-chhang* was made tribute- 
bearer for Imna, and came with an offering of tribute. Here- 
upon Ihakane and his colleague said to one another :—‘‘ The 
outbreak of this war is contrary to the previous agreement, 
therefore the Imna affairs cannot now be settled.” So they 
put tosea, and crossed over to Japan. The generals, how- 

1 Pekche is so described in the “Tongkam.” 


2 Té-chhang, as the “ Shukai” suggests, is probably a mistake for Té-sya, 
a Silla official title, 


XXII. 36. 


XXII. 37. 


A.D. 023. 


152 NIHONGI. 


ever, first went to Imna, and having held a consultation, were 
about to attack Silla. Hereupon the King of the Land of 
Silla, hearing that a large force had arrived, became appre- 
hensive and tendered his submission. Then the generals 
consulted together, and forwarded a memorial, which was 
granted by the Empress. | 

Winter, r1th month. Ihakane, Kuranoshita, and the rest 
returned from Silla. Thereupon the Oho-omi inquired the 
state of affairs there. They answered and _ said :—‘ Silla 
received the Imperial commands with profound respect, and 
accordingly designated two special Envoys to deliver tribute 
from the two countries. But when they saw a naval force 
arrive, the Envoys with tribute for our Court went home 
again. The tribute, however, has been brought, notwith- 
standing this.” Hereupon the Oho-omi said :—‘‘ What a pity 
that the army was despatched so soon! ” 

The men of that time said that this war was owing to 
Sakahibe no Omi and Adzumi no Muraji having formerly ' 
received many presents from Silla, and that they had again 
urged the Oho-omi, with the consequence that the expedition 
was despatched before receiving the Envoy’s report.’ 

Before this time, when Ihakane and his colleague crossed 
over to Silla, a gaily-decorated boat came to meet them at a bay 
as they were approaching the harbour. Ihakane inquired :— 
‘‘To what country does this boat sent to meet us belong?” 
They answered and said :—*“‘ It is a Silla boat.’’ Ihakane again 
said :—‘‘ Why is there no boat to meet us from Imna?”’ A 
second boat was at once added on behalf of Imna. The 
practice of Silla sending two boats to meet our Envoys began 
from this time. 

From spring till autumn there were heavy rains and floods, 
and the five grains did not reach maturity. 

3Ist year, Spring, 4th month, 3rd day. There was a 
Buddhist priest who took an axe and smote therewith his 
paternal grandfather. Now the Empress, hearing of this, 


1 i.e. in the 8th year of this reign. 

2 So that they might have again an opportunity of levying blackmail on 
Silla. - 

3 The interlinear Kana gives here oya, parent. This may serve as an 
example of the inaccuracy of these glosses. 


SUIKO. 153 


sent for the Oho-omi, and gave command, saying :—‘ The 
man who has entered religion should be devoted to the Three 
Precious Things, and should cherish devoutly the prohibitions 
of the Buddhist law. How can he without compunction be 
readily guilty of crime? We now hear that there is a priest 
who has struck his grandfather. Therefore, let all the priests 
and nuns of the various temples be assembled, and investi- 
gation made. Let severe punishment be inflicted on any who 
are convicted of offences.”” Hereupon the priests and nuns 
were all assembled, and an examination held. The wicked 
priests and nuns were all about to be punished, when Kwal- 
leuk, a Buddhist priest of Pékché, presented a memorial, as 
follows :—‘‘The law of Buddha came from the Western 
Country to Han.’ Three hundred years later it was handed 
on to Pekche, since which time barely one hundred years had 
elapsed, when Our King, hearing that the Emperor of Nippon 
was a wise man, sent him tribute of an image of Buddha and 
of Buddhist Sutras. Since that time, less than one hundred 
years have passed, and consequently the priests and nuns 
have not yet learned the Buddhist laws, and readily commit 
wickedness. On this account all the priests and nuns are 
afraid, and do not know what to do. I humbly pray that 
with the exception of the wicked (priest who struck his grand- 
father) all the other priests and nuns may be pardoned and 
not punished. That would be a work of great merit.”’ 

Accordingly the Empress granted (his petition). 

13th day. A decree was made as follows :—‘ If even the 
priests continue to offend against the law, wherewithal shall 
the laymen be admonished? Therefore from this time for- 
ward we appoint a Sojo and a Sodzu for the superintendence 
of the priests and nuns.”’ 

17th day. The priest Kwal-leuk was appointed So1o, and 
Kurabe no Tokuseki was made Sodzu. On the same day 
Adzumi no Muraji was made Hoto.” 

Autumn, gth month, 3rd day. There was an inspection of 
the temples, and of the priests and nuns, and an accurate 
record made of the circumstances of the building of the 


! The Chinese dynasty of that name. 
2 Lit. head of the law (of Buddha). This was the chief official of the 
Department of the Buddhist religion. 


XXII. 38. 


XXII. 39. 


A.D. 624. 


A.D. 626. 


XXII. 40. 


154 NIHONGI. 


temples, and also of the circumstances under which the priests 
and nuns embraced religion, with the year, month and day of 
their taking orders. There were at this time 46 temples, 816 
priests, and 569 nuns—in all, 1385 persons. 

Winter, roth month, 1st day. The Oho-omi sent the two 
Ministers, Adzumi no Muraji and Maro, Abe no Omi, to inform 
the Empress, saying :—‘ The district of Katsuraki is my 
original residence, and I have therefore taken my name from 
it. I pray accordingly that I may have this district perma- 
nently, and I desire that it should be constituted my fief.” 
Hereupon the Empress made an order, saying :— | 

7 We are sprung from the Soga family. Moreover the 
Oho-omi is Our uncle by the mother’s side. Therefore the 
words of the Oho-omi, if spoken at night, (are carried into 
effect by us) before the night has given way to morning ; if 
spoken in the daytime, (they are carried into effect) before the 
day has become dark. What speech of his have We not 
attended to? But if now in this Our reign, We were rashly 
to part with this district, future sovereigns would say, ‘A 
foolish woman ruled the Empire, and rashly lost this district.’ 
Not only should We be accounted unwise, but the Oho-omi 
would be thought disloyal. Such would be Our ill-fame in 
ages to come.”’ So she refused. 

32nd year, Spring, 1st month, 7th day. The King of Koryo 
sent tribute of a Buddhist priest, named Hy¢-kwan. He was 
appointed Sojo. 

34th year, Spring, rst month. Peach and plum trees 
blossomed. 

3rd month. It was cold, and hoar-frost fell. 

Summer, 5th month, 2oth day. The Oho-omi died. He 
was buried in the tomb at Momohara. The Oho-omi was the 
son of Iname no Sukune. He had a talent for military tactics, 
and was also gifted with eloquence. He reverenced deeply the 
Three Precious Things. His house stood on the bank of the 
river Asuka. A small pond had been dug in the courtyard, 
and there was a little island in the middle of the -pond. 
Therefore the men of that time called him Shima no Oho- 
omi.’ 

6th month. Snow fell. This year from the 3rd to the 7th 


1 The Island Premier. 


SUIKO. 155 


month there were continual rains, and great famine in the 
Empire. The old ate the roots of herbs, and died by the road- 


side. Infants at the breast died with their mothers. Thieves | 


and robbers sprang up in great numbers, and could not be put 
down. 

35th year, Spring, 2nd month. In the province of Michi- 
noku there was a mujina’ which changed into a man and 
sang. 

Summer, 5th month. Flies gathered together in great 


numbers. They clustered together for ten rods, and, floated . 


away in the air across the Shinano pass? with a sound like 
thunder. They reached as far east as the province of Kami- 
tsuke, and then spontaneously dispersed. 

36th year, Spring, 2nd month, 27th day. The Empress 
took to her sick bed. 

3rd month, 2nd day. There was a total eclipse of the sun. 

6th day. The Empress’s illness became very grave, and 
(death) was unmistakably near. So she sent for the Imperial 
Prince Tamura, and addressed him, saying :—‘‘ To ascend to 
the Celestial Dignity; and therewith to regulate the vast 
foundation, to direct the manifold machinery of government, 
and thereby to nourish the people—this is not a matter to be 
lightly spoken of, but one which demands constant and serious 
attention. Do thou therefore be careful and observant, and 
let no hasty words escape thee.’’ On the same day she 
summoned to her Tamashiro no Ohoye, and instructed him, 
saying :—‘‘ Thy heart is young. Whatever thou mayst wish 
in thy bosom, do not utter it in speech, but be sure to await 
the expression of general opinion, and act accordingly.” 

7th day. The Empress died at the age of seventy-five.’ 
She was temporarily interred in the Southern Court (of the 
Palace). 

Summer, 4th month, 15th day. Hail fell, of the size of 
peaches. 

16th day. Hail fell, of the size of plums. There was a 
drought, which lasted from spring till summer. 

Autumn, :9th month, 2oth day. The rites of mourning for 
the Empress began. At this time all the Ministers each pro- 


1 A kind of badger. 2 The present Usui Toge. 
3 The “ Kojiki” ends here. 


XX 


XXII. 42. 


156 NIHONGI. 


nounced a funeral eulogy at the shrine of the temporary burial- 
place. 

Before this time the Empress had given her dying injunc- 
tions to the Ministers, saying :—‘‘ Of late years the five grains 
have not produced well, and there is great famine among the 
people. Let there be therefore no costly interment " by raising 
for me a misasagi, but let me be buried in the misasagi of the 
Imperial Prince Takeda. 

24th day. The Empress was buried in the misasagi of 
Prince Takeda, 


1 Buddhist influence is traceable in the avoidance of costly forms of 
burial. It led subsequently to the abolition of misasagi. 


BOOK XXIII.. 


THE EMPEROR OKINAGA TARASHI-HI HIRO-NCKA. 
eg 
(JOMEI* TENNO.) 


THE Emperor Okinaga tarashi-hi hiro-nuka was the grandson 
of the Emperor Nunakura futo-dama-shiki,® and the son of the 
Imperial Prince Hikobito no Ohoye. His mother’s name was 
the Imperial Princess Nukade hime. 

In the 2oth year of the reign of the Empress Toyo-mike 
Kashikiya hime’ the Prince Imperial Toyotomimi no Mikoto 
died. No successor to him had been appointed. In the 3rd 
month of the 36th year the Empress died. In the gth month 
the funeral ceremonies were completed, but no decision as to 
who should succeed to the throne had yet been cometo. At 
this time Soga no Yemishi no Omi was Oho-omi. He wished to 
decide the matter of the succession on his sole authority. But 
apprehending that the Ministers generally would not acquiesce 
in this, he consulted Abe no maro no Omi, and having 
assembled all the Ministers, they entertained them in the 
Oho-omi’s house. When the feast was over, and they were 
about to disperse, the Oho-omi through Abe no Omi addressed 
the Ministers, saying:—‘‘The Empress is dead, leaving no 
successor. If measures are not taken promptly, civil disturbances 
are to be feared. Which, therefore, of the Princes is to be her 
successor? When the Empress took ill, she commanded the 
Imperial Prince Tamura, saying :—‘ The Empire is a great 
charge, and, of course, not to be lightly spoken of. Do thou 


1 Okinaga is the name of a place; tarashi-hi, suffice-sun, a honorific ; 
hiro-nuke, broad forehead, is no doubt descriptive of the Emperor's 
appearance. 

2 Extend-brightness. 3 Bidatsu Tenno. * Suiko Tenno. 


XXIII. 2. 


XXIIL 3. 


158 NIHONGI. 


the Imperial Prince Tamura be watchful and observant, and 
not remiss.’ She next sent for Prince Yamashiro no Ohoye, 
and said to him :—‘ Do thou avoid brawling speech of thine 
own, and fail not to follow the words of the many. Be self- 
restrained, and not contentious.’ These were the dying 
injunctions of the Empress. Whom now shall we make 
Emperor?” The Ministers were silent, and made no answer. 
Again he asked them, but there was no reply. He persisted in 
questioning them, and thereupon Ohotomo no Kujira no 
Muraji advanced and said :—‘‘Let us simply obey the 
Empress’s dying injunctions. There is no need to go beyond 
them, and consult general opinion.” Abe no Omi straightway 
inquired, saying :—‘‘ What does this mean? Explain thy 
opinion.”” He answered and said :—‘‘ What was the Empress's 
intention when she gave command to the Imperial Prince 
Tamura, saying: ‘The Empire is a great charge; be not 
remiss’? Judging by this, the Imperial Dignity is already 
decided. And who shall gainsay this decision?” Then the 
four Ministers, Mareshi, Uneme no Omi, Uma, Taka-muku no 
Omi, Mike, Nakatomi no Omi, and Musashi, Naniha no Kishi, 
said :—‘* Let us comply with the advice of Ohotomo no Muraji; 
there is no more objection to be made.’ Ohomaro, Kose no 
Omi, Adzumodo, Saheki no Muraji, and Shihote, Ki no Omi, 
these three, stood forward and said :—“ It is Prince Yamashiro 
no Ohoye who should be made Emperor.” But Soga no 
Kuramaro no Omi [also called Womasa] alone said :—*‘‘ I am 
unable to say anything at this moment, but I will think further 
over the matter and declare myself later.”” Upon this the 
Oho-omi, seeing that the Ministers were inharmonious, and 
that the matter could not be accomplished, retired. 

Before this, the Oho-omi had by himself inquired of Saka- 
hibe no Marise no Omi, saying :—‘‘ The Empress has died, 
leaving no heir. Whom shall we make Emperor?” He 
answered and said :—‘‘ Let us raise up Yamashiro no Ohoye, 
and make him Emperor. At this time Yamashiro no Ohoye 
was living in the Palace of Ikaruga. This consultation having 
come to his ears, he sent Prince Mikuni and Wajiko, Sakurawi 
no Omi, these two, with a secret message to the Oho-omi, 
saying :—‘‘It has come to my knowlege that (thou) my 
maternal uncle art desirous of making the Imperial Prince 


JomEI. | 159 


Tamura Emperor. On hearing this report, I have thought of 
it standing and have thought of it sitting, but without being 
able to see on what just grounds it rests. I beg that I may be 
clearly informed of my uncle’s intentions.” Hereupon the 
Oho-omi, when he received this message from Yamashiro no 
Ohoye, was unable of himself to give an answer. So he sent 
for Abe no Omi, Nakatomi no Muraji, Ki no Omi, Kahabe no 
Omi, Takamuku no Omi, Uneme no Omi, Ohotomo no Muraji, 
and Kose no Omi, to whom he communicated fully Yamashiro 
no Ohoye’s message. He then proceeded to address these 
Daibu, saying :—‘‘ Go, ye Daibu, in a body to the Palace of 
Ikaruga, and say to Prince Yamashiro no Ohoye, ‘ How should 
his humble servant ' be so rash as of his own authority to decide 
the succession to the Dignity ? All that he has done is to take 
up the Empress’s dying commands, and communicate them to 
the Ministers.’ The Ministers said with one voice, ‘In accord- 
ance with the dying instructions of the Empress, the Imperial 
Prince Tamura is the natural successor to the Dignity. Who 
has any further objection?’ Such were the words of the 
Ministers. They are not specially my sentiments. Although I 
have a private opinion of my own, out of respect I refrain from 
communicating it by message, and await the opportunity of an 
interview in order to inform thee personally.” Hereupon the 
Daibu, having received the words of the Oho-omi, proceeded 
together to the Palace of Ikaruga, where Prince Mikuni and 
Sakurawi no Omi were made to deliver to Yamashiro no Ohoye 
the message of the Oho-omi. Now Prince Ohoye made them 
go and ask the Daibu what were the dying commands of the 
Empress. They answered and said : 一 We do not know the 
depth of the matter. Only we gathered from the account given 
us of the circumstance by the Oho-omi that on the day in 
which the Empress took to her sick bed, she gave command to 
the Imperial Prince Tamura, and said to him, ‘The future 
government of the country is not to be lightly spoken of. 
Therefore do thou the Imperial Prince Tamura speak of it with 
self-restraint, and be not remiss.” She next gave command to 
Prince Ohoye, and said to him, ‘ Thy heart is young; avoid 


1 The interlinear Kana version has yakkora, making the humble servant 
plural, and to refer to the Daibu. 


XXIII. 4. 


XXII1. 5. 


160 NIHONGI. 


brawling words, and fail not to obey the voice of general 


opinion.’ The princesses in immediate attendance on the 
Empress, and the ladies-in-waiting all know this. Moreover, 
it is within the direct knowledge of the great Prince.” Here- 
upon Prince Ohoye caused further inquiry to be made, saying: 
—‘‘Is there any special person who has heard these dying 
injunctions of the Empress ?”’ The answer was, ‘‘ We have no 
knowledge of any secret particulars.” After this he sent a 
fresh message to the Daibu, saying :—‘‘ My beloved maternal 
uncle has been at the pains to send me not simply a single 
messenger, but a number of high officials for my instruction. 
For this I am deeply grateful. It appears, however, that the 
dying commands of the Empress which the Ministers now tell 
me of are somewhat different from what I heard. As soon as I 
learnt that the Empress had taken to her sick bed, I hastened 
to the palace and waited at the gate. Then Mike, Nakatomi 
no Muraji, came out from the forbidden precinct, and said :— 
‘I summon thee by command of the Empress.’ Accordingly I 
proceeded to the inner gate. Moreover Kurome, Kurikuma no 
Uneme, met me in the courtyard, and led me to the Great 
Hall. Now the Empress’s personal attendants, with Princess 
Kurimoto at their head, and eight ladies-in-waiting, Shibime 
among the number, several tens of persons in all, were in attend- 
ance beside the Empress. The Imperial Prince Tamura was also 
present. Now the Empress was very ill, and could not see me. 
Accordingly Princess Kurimoto informed her that Prince Yama- 
shiro no Ohoye, whom she had sent for, had arrived. Then the 
Empress raised herself up and gave command, saying :—‘ We, 
with our poor abilities, have long borne the burden of the great 
institution. But now our destined career is drawing to a close; 
and this disease admits of no avoidance. Therefore, thou hast 
always been dear to Our heart, and Our affection for thee has 
no parallel. Now the great foundation of the State is not a 
thing of Our reign (alone), but from all time has demanded 
diligence. Do thou, though thy heart’ is young, be watchful 
over thy words.’ All those who were in immediate attendance 
on the Empress at that time know this. Therefore when this 
great favour was conferred on me, I was on the one hand full 
of awe, and on the other full of grief. I leaped for joy, and 


1 Lit. liver (kimo), He was thirty-six. 


-]owEr ' 161 


knew not what to do. Then I bethought me :—‘ The Spirits of 
the land and of grain and the ancestral shrines are weighty 
matters. I am young and devoid of wisdom: how can,1 
presume to accept this charge?’ Just at this time I desired to 
converse with my maternal uncle and the Ministers on the 


subject, but there was no (fit) opportunity for me to speak, and — 


it is for this reason only that I have been silent up to the 
present. On a former occasion I went to the capital in order 
to pay a visit of inquiry to my sick maternal uncle, and lodged 
in the Temple of Toyora. On this day the Empress sent 
Shibime, Yakuchi no Uneme, to me with an Imperial message, 
saying:—‘ Thy maternal uncle, the Oho-omi, constantly 
expresses anxiety on thy account. After a hundred years,’ is it 
not to thee that the succession to the Dignity will fall? Be, 
therefore, watchful, and spare thyself.’ This matter is clear. 
What doubt can there be about it? But am I covetous of the 
Empire? Iam simply declaring what I have heard, and I call 
to witness to its truth the Gods both of Heaven: and Earth. 
Therefore it is my desire to ascertain accurately the dying 
commands of the Empress. Moreover, ye, the Ministers sent 
to me by the Oho-omi, are men who have always addressed the 
sovereign as it were holding the sacred spear by the middle.* 
Will you be so good, therefore, as to inform my uncle ?”’ 

After this Prince Hatsuse, the second son (of Prince Ohoye ), 
sent for Nakatomi no Muraji and Kahabe no Omi separately, 
and said to them : 一 “" Both my father and I spring from the 
Soga family, as is well known to the world. We, therefore, rely 
on it as on a high mountain. I pray, therefore, that the 
succession to the Dignity be not lightly spoken of.’’ So he sent 
Prince Mikuni and Sakurawi no Omi along with the Ministers, 
saying :—‘‘ I desire to receive an answer.” Then the Oho-omi 
sent Ki no Omi and Ohotomo no Muraji to say to Prince 
Mikuni and Sakurawi no Om1:—‘‘ On a former occasion I said 
all I had to say: there is nothing else. However, how should 
I presume to despise one prince and honour another ? ” 

Several days after, Prince Yamashiro no Ohoye again sent 
Sakurawi no Omi to the Oho-omi to say :—‘‘ What I repre- 


1 i.e. some day or another : after my death. 

2 Without bias (?). 

3 Prince Ohoye could, therefore, not have been very young. 
VOL. II. M 


X 


XXIII. 7. 


162 NIHONGI. 


sented on the former day was only what I heard. Shall I 
oppose my maternal uncle? ” 

On ths day the Oho-omi was ill, and unable to hold a 
personal conversation with Sakurawi no Omi. 

The next day the Oho-omi sent for Sakurawi no Omi, and 
straightway despatched Abe no Omi, Nakatomi no Muraji, 
Kahabe no Omi, Oharida no Omi, and Ohotomo no Muraji to 
address Prince Yamashiro no Ohoye, saying:—‘‘ From the 
time of the Emperor ' who reigned in the Palace of Shikishima 
until recently, the Ministers have all been wise men. Now 
I am not wise, yet having happened on a time when men are 
scarce, I hold rank wrongfully above all the Ministers. This 
being so, I have been unable to settle the great foundation.” 
This is, however, a grave matter, and cannot well be discussed 
by intermediaries. Therefore, although my age makes it 
burdensome to me, I will speak with thee personally. This is 
merely that there may be no misunderstanding as to the 
Empress’s dying injunctions, and not because I have any 
private views of my own.” 

After this the Oho-omi sent Abe no Omi and Nakatomi no 
Muraji with a message to Sakahibe no Omi to inquire again of 
him, saying :—‘‘ Which Prince shall be made Emperor?” He 
answered and said :—‘‘ When the Oho-omi formerly asked me 
in person, his slave said all that he had to say on the matter. 
What need is there now for any further message ?’”’ And he was 
greatly enraged, and got up and went out. Just at this time 
there was a gathering of all the kinsmen of the Soga House to 
construct a tumulus for Shima no Oho-omi. They lodged at 
the place where the tomb was. Hereupon Marise no Omi,’ 
having pulled down the sheds at the tomb, retired to the Soga 
farm-house, and would do no official duty. Upon this, the 
Oho-omi was angry, and sent Katsushi, Musa no Kimi, and 
Akawi, Nishikori no Obito, to admonish him, saying :—< I 
know thy evil speeches, but by reason of our relationship of 
elder and younger brother I cannot injure thee. But if others 
are wrong and thou art right, I shall oppose them and follow 
thee: if others are right and thou art wrong, I shall in that 


' Kimmei Tenno. * That is, the succession to the throne. 
3 The same as Sakahibe no Omi. 


JoMEI. 163 


case oppose thee and follow them. If, therefore, thou shouldst 
eventually disagree with’ me, there will be a breach between us, 
and there will, moreover, be civil broils in the land. Then 
posterity will say that thou and I have brought the country to 
ruin. Such would be our ill-fame with after generations. Do 
thou be watchful, nor allow a rebellious spirit to arise.” 

But he still refused compliance, and at length went to 
Ikaruga, where he dwelt in the Palace of Prince Hatsuse. 
Hereupon the Oho-omi became more and more wrathful, and 
sent the Ministers to make a request of Yamashiro no Ohoye, 
saying 一“ Marise has of late been disobedient to me, and has 
concealed himself in the Palace of Prince Hatsuse. I pray 
thee, let me have Marise, so that I may examine the reasons.” 
Hereupon, Prince Ohoye answered and said :—‘‘ Marise was 
always a favourite of the wise Empress, and has only come 
here for a short visit. Howshould he set himself in opposition 
to the sentiments of my maternal uncle? I pray thee, do not 
find fault with him.” Accordingly he spoke to Marise, saying: 
ー“ It is most kind of thee to come, not forgetting the gratitude 
which thou owest to the former prince.’ But the peace of the 
Empire is now threatened on thy sole account. Moreover, the 
former Prince, when near his end, addressed his children, 
saying :—‘ Avoid wickedness of every kind, practise good of 
every kind.’ I heard this speech, and have made it my con- 
stant rule of life. On this account, although I have my private 
sentiments, I am patient, and not wrathful. Nor can I set 
myself in opposition to my uncle. I pray thee, henceforward, 
be not afraid to reform thy views. Yield to the many, and do 
not withdraw thyself.” ? 

At this time, the Daibu also admonished Marise no Omi, 
saying :—‘“‘ Thou shouldst not disobey the commands of Prince 
Ohoye.” Hereupon Marise no Omi, having advanced to a 
point where he had nowhere to turn for support, burst out 
weeping and went home again. He remained in his house 
for more than ten days. Prince Hatsuse suddenly took ill and 
died. Hereupon Marise no Omi said:—‘‘ Though I live, on 
whom shall I place my trust ?” 


* The Japanese commentators explain this expression as referring to 
Shotoku Daishi, Prince Ohoye’s father. 
2 From duty asa public servant. 


M 2 


XXIIT. 8. 


A.D. 629。 


XXIII. o. 


A.D. 630. 


164 NIHONG1. 


The Oho-omi, wishing to put to death Sakahibe no Omi, 
raised troops which he sent against him. Sakahibe no. Omi 
hearing that an armed force was coming, took with him his 
second son, Aya, and going outside the gate, sat down on a 
chair and waited. Then the troops arrived, and Ikuhi, Kume 
no Mononobe, was made to strangle him. Father and son 
died together and were buried in the same place. But the 
eldest son, Ketsu, fled and concealed himself in the tiled house ' 
of a nunnery, where he had intrigues with one or two of the 
nuns. Now one of the nuns was jealous and informed on him. 
The temple was surrounded and he was on the point of being 
caught, when he got away and went to Mount Unebi. There- 
fore they searched the mountain. Ketsu had no place to 
escape to, and committed suicide on the mountain by stabbing 
himself in the throat. The people of that day made a song, 
saying :— “ 
7 _ On Mount Unebi 
Though thin are the trees, 
Mav there not be trust in them ? 
The youth Ketsu 
Seems to have hidden there.* 


Ist year, Spring, ist month, 4th day. The Oho-omi together 
with the Ministers took the Imperial Seal and offered it to the 
Imperial Prince Tamura. He declined it, saying :—‘‘ The 
ancestral shrines are a weighty matter. I, the inept one, am 
wanting in wisdom; how can I presume to undertake their 


charge?” The Ministers humbly persisted in their request, 


saying :—‘‘ Thou, great Prince, wert the favourite of the late 
sovereign. Both the spirit realm and this visible world incline 
their hearts tothee. It isright that thou shouldst continue the 
Imperial line, and dispense thy radiance down on the people.” 
On the same day, he assumed the Imperial Dignity. 
Summer, 4th month, rst day. Tanabe no Muraji was sent 
to Yaku.* 
This year was the year Tsuchinoto Ushi (26th) of the Cycle. 
2nd year, Spring, Ist month, 12th day. The Imperial 


1 The “ Tsusho” says that at this period the only part of a temple which 
had a tiled roof was the Hall of Worship. 

* A Regular Tanka of thirty-one syllables. 

3 See above, XXII. 28. 


]oMgr. 1.6§ 


Princess Takara was appointed Empress-consort. She had 
two sons and one daughter. The name of the eldest was the 
Imperial Prince Katsuraki [the Emperor who reigned in the 
Palace of Ohotsu in Afumi];' the second was called the 
Imperial Princess Hashibito;* the third was.called the Im- 
perial Prince Oho-ama [the Emperor who reigned in the 
Palace of Kiyomihara] .* The Lady Hode no Iratsume, daughter 
of the Oho-omi Soga no Shima, bore (to him) the Imperial 
Prince Furubito [also called the Imperial Prince Ohoyel . 
He also took to him Kaya‘ no Uneme, of the province of 
Kibi, who bore to him the Imperial Prince Kaya. 

3rd month, 1st day. The senior ambassador from Koryo 
named Yon Cha-phé, and the junior ambassador Ya-tok, with 
the senior ambassador from Pekche, the Eun-sol, Socha, and 
the junior ambassador the Tok-sol, Mutok, offered tribute 
together. | 

Autumn, 8th month, 5th day. The Dainin, Mitasuki, 
Inugami no Kimi, and the Dainin Kusushi* no Ejitsu were sent 
to Great Thang.® 

8th day. The Koryo and Pekché guests were entertained 
at Court. | 

gth month, 4th day. The Koryo and Pekché guests returned 
to their own country. | 

In this month Tanabe no Muraji and his companions 
returned from Yaku. 

Winter, roth month, 12th day. The Emperor removed (the 
palace) to a place near the Hill of Asuka. This was called 
the Palace of Okamoto.’ In this year the official residences 
of the three Han "in Oho-kohori at Naniha were repaired. 

3rd year, Spring, 2nd month, roth day. People from Yaku 
emigrated hither. 

3rd month, rst day. Wi-cha,’ King of Pekche, sent Prince 
Phung-chyang as hostage. 

1 Tenchi Tenno. * Wife of Kotoku Tenno. 3 Viz. Temmu Tenno. 


* Kaya is the name of a place. The Uneme generally were called by the 
names of the places they came from. 


> Physician. 
6 This Embassy is mentioned in the Thang annals. 
i.e. “bottom of hill.” In Yamato. 8 Silla, Koryo and Pekché. 


7 
9 Wi-cha, according to the “ Tongkam,” came to the throne in A.D. 641. 
So there is something wrong here. 


Xx 


A.D. 632. 


XXILI.11. 


A.D. 633. 


A.D. 634. 


166 N IHONGI. 


Autumn, gth month, roth day. The Emperor made a pro- 
gress to the hot springs of Arima ' in the Province of Settsu. 

Winter, 12th month, 13th day. The Emperor arrived from 
the hot springs. _ 

4th year, Autumn, 8th month. Great Thang sent Kao 
Piao-jén to escort Mitasuki (on his way back from China to 
Japan). They anchored together at Tsushima. At this 
time the student-priests Ryong-un and Bin, together with 
Suguri no Torikahi and Silla Escort Envoys, came in their 
train. 

Winter, roth month, 4th day. The Envoys from the Land 
of Thang, Kao Piao-jén and his companions, arrived in the 
harbour of Naniha. Accordingly Mumakahi no Muraji was 
sent to meet them at E-guchi.? There were thirty-two boats, 
which, as well as the drums, fifes and flags, were all gaily 
decorated. He addressed Kao Piao-jén and his companions, 
saying :—‘‘ Hearing that the Envoy appointed by the Son of 
Heaven has arrived at the Emperor’s Court, I have come to 
receive him.′ Then Kao Piao-jén answered and said :—“‘ Ona 


day when the wind is so chill, it gives me great pleasure that 


you have been good enough to come to meet me with these 
gaily-decked boats.”” Hereupon Wotsuki, Naniha no Kishi, 
and Yafushi, Ohoshi-kahachi no Atahe, were appointed to be 
their guides as far as the front of the official residence. Then 
Itto, Iki no Fubito, and Yatsushi, Naniha no Kishi, were sent to 
introduce the guests into the official residence. On the same 
day, sacred sake * was given them. 

5th year, Spring, 1st month, 26th day. The Envoys from 
Great Thang, Kao Piao-jén and his companions, returned to 
their own country. The envoys sent to escort them, viz. the 
Kishi Womaro, Kuromaro and the rest, went as far as Tsushima, 
and then came back. 

6th year, Autumn, 8th month. A long star was seen in the 
south. The people of that time called it a besom-star.* 


' Well known to residents at the Treaty Port of Kobe. 

3 River-mouth. 

* This sake was made under special arrangements from rice grown in 
certain Temple glebe-lands. Vide “ Yengishiki.” It was customary to offer it 
to foreign ambassadors. 

_4 Hahaki-boshi or hoki-boshi, the present name for a comet. 


Jowgr. 167 


7th year, Spring, rst month. The besom-star went round 
and was seen in the East. 

Summer, 6th month, roth day. Pekche sent the Tal-sol, 
Yu and others with tribute. 

Autumn, 7th month, 7th day. The Pekche guests were 
entertained at Court. In this month a lotus of auspicious 
omen grew in the Tsurugi pond. There were two flowers on 
one stalk. 

8th year, Spring, rst month, rst day. There was an 
eclipse of the sun. - 

3rd month. All those who had had illicit intercourse with 
the Uneme were put on their trial, and were all punished.' 

At this time Wosazaki, Miwa no Kimi, by reason of the 
pain of the examination,’ committed suicide by stabbing himself 
in the throat. 

Summer, 5th month. There were great rains and floods. 

6th month. The Palace of Okamoto having been destroyed 
by fire, the Emperor removed his residence to the Palace of 
Tanaka. 

Autumn, 7th month, 1st day. Prince Ohomata addressed 
Toyora no Oho-omi, saying :—‘‘ The Ministers and function- 
aries are remiss in their attendance at Court. Henceforward, 
let them attend at the beginning of the hour of the Hare,* and 
withdraw after the hour of the Serpent.‘ Regulate this by 
means of a bell." The Oho-omi, however, did not take this 
advice. 

This year there was a great drought, and there was famine 
throughout the Empire. 

gth year, Spring, 2nd month, 23rd day. A great star floated 
from East to West, and there was a noise like that of thunder. 
The people of that day said that it was the sound of the falling 
star. Others said that it was earth-thunder. Hereupon the 
Buddhist Priest Bin said :—‘“‘ It is not the falling star, but the 
Celestial Dog,* the sound of whose barking is like thunder.” 


' No doubt capital punishment is meant. * By torture. 

3 5to7am. Tobe more exact, the beginning of this hour is an hour 
before daybreak. 

4 gto11am. Such early hours are usual in Eastern Courts. The King 
of Corea at the present day receives his Ministers before daybreak. 

> “ The Classic of the Mountains and Seas” (a very ancient Chinese book) 


A.] 


A.] 


XXIIL.13. 


A.D. 638. 


168 NIHONGI. 


3rd month, 2nd day. There was an eclipse of the sun. 

In this year the Yemishi rebelled and did not come to Court. 
The Dainin, Katana, Kamitsukenu no Kimi, was appointed 
generalto smite them. But it was he, on the contrary, who 
was defeated by the Yemishi, and fled into a fortress, where he 
was eventually besieged by the enemy. His soldiers all slipped 
away, and the castle became empty. The general was per- 
plexed and knew not what to do. Then at nightfall he was 
climbing over the palisade in order to escape, when his wife 
lamented, saying :—‘‘ Oh, what a shame that we should be slain 
by Yemishi!”’’ And to her husband she spoke, saying :—‘‘ Thy 
ancestors crossed the blue ocean and travelled 10,000 ri to 
reduce to submission Governments beyond the water, and so 
hand down to future generations_their dread valour. If thou 
dost now bring disgrace on the name of thy forefathers, thou 
wilt surely become a laughing-stock to posterity.” So she 
poured out sake for her husband, and compelled him to drink 
it. -Then she girded on herself her husband’s sword, and bend- 
ing ten bows, caused the women, of whom there were several 
tens, to twang the bow-strings. When this was done, her 
husband roused himself again, and seizing a weapon which was 
lying on the ground, advanced. The Yemishi thought that the 
army was still numerous, and by degrees withdrew. Hereupon 
the routed troops reassembled, and, re-forming their ranks, 
attacked the Yemishi, whom they greatly defeated, taking them 
every one prisoners. 

roth year, Autumn, 7th month, 19th day. There was a great 
storm, which broke trees and tore up houses. 

gth month. There were continuous rains, and peaches and 
plums blossomed. 


says: “At the Heaven-gate-mountain there isa red dog, called the Celestial 
Dog. Its lustre flies through Heaven, and as it floats along becomes a 
star of several tens of rods (io feet) in length. It is swift as the wind. Its 
voice is like thunder, and its radiance like lightning.” 

The Celestial Dog 大 Any is a group of seven stars near the zodiacal 
constellation 9% (Cancer). Giles says that it is in Argo. The interlinear 
Kana has Ama no Kitsune, or the Celestial Fox. 

The Celestial Dog, or Tengu, of modern Japanese superstition is a winged 
creature in human form with an exceedingly long nose, which haunts moun- 
tain-tops and other secluded places. It is a favourite subject of artists. See 
‘“‘Anderson’s British Museum Catalogue,” p. 410. 


JomEL.. ; : 169 


Winter, roth month. There was an Imperial progress to.the 
Palace of the hot springs of Arima. 

This year Pekche, Silla, and Imna all sent tribute. 

11th year, Spring, 1st month, 8th day. The Imperial carriage 
returned from the hot springs. | 

11th day. The festival of tasting the new rice was held. 

12th day. There was thunder without any clouds.’ 

22nd day. There was a storm with thunder. 

26th day. A long star appeared in the north-west. Priest 
Bin said that it was a besom-star. When it appeared, there 
was farmine.* | 

Autumn, 7th month. The Emperor made a decree, saying : 
—‘ This year let there be a great palace and a great temple 
built.” So the bank of the Kudara* River was chosen as the 
site for the palace. Herewith the western population built the 
palace, and the eastern population’ built the temple. Agata, 
Fumi no Atahe, was made architect. 

Autumn, gth month. The priests who had studied in Great 
Thang, viz. Ye-on and Ye-un, entered the capital in the train of 
the Silla Escort Envoys. 

Winter, 11th month, rst day. The Silla Envoys were enter- 
tained at Court. Accordingly the Emperor granted them one 
grade of cap-rank. 

12th month, 14th day. There was an Imperial progress to 
the Palace of the hot springs of Iyo. 

In this month a pagoda of nine stories was erected on the 
bank of the River Kudara. 

12th year, Spring, 2nd month, 7th day. A star entered the 
moon.*° 

Summer, 4th month, 16th day. The Emperor returned from 
Iyo, and took up his residence in the Palace of Miimaya-zaka. 

5th month, 5th day. A great Buddhist maigre entertainment 


1 Nihi-name. 
3 An evil omen, according to the Chinese and Romans. 
3 Bin is the Priest quoted above, XXIII. 12, as an authority on 
astronomical matters. 
4 The Japanese name for Pékché. 
> The west is no doubt Kahachi, the east Yamato. 
* Chinese history records that Venus entering the moon was looked upon 
by the diviners as portending mortality among the people. 


ょ ラ 


~ 


a | 
a 


~~ 


XXTIT.16. 


A.D. 641. 


170 NIHONGI. 


was given, at which by request the priest Ye-on expounded the 


Muryo jiu kio.' 

Winter, roth month, rrth day. Sh6é-an, a priest who had 
studied in Great Thang, and the student Kuromasa, Takamuku 
no Ayabito arrived by way of Silla. The tribute-bearing Envoys 
of Pekche and Silla came in their company. Each of them’ 
was granted a grade of cap-rank. 

This month (the Emperor) removed to the Palace of Kudara. 

13th year, Winter, roth month, gth day. The Emperor died 
in the Palace of Kudara. 

18th day. He was temporarily interred north of the Palace. 
This was called the "great temporary tomb” of Kudara. At 
this time the Heir Apparent, the Imperial Prince Hirakasu 
wake, was sixteen years old, and pronounced the funeral 
eulogium. 


1 Florenz, quoting “ Bunyu Nanjio,” says this is the Amitayu Sutra or 
Sukhavati Vytha ; Muryo jiu means “ Everlasting life.” 
3 1.e. of the Envoys. 


BOOK XXIV. 


THE EMPRESS AME TOYO-TAKARA IKASHI-HI TARASHI HIME.’ 


(KOGYOKU? TENNO.) 


THE Empress Ame toyo-takara ikashi-hi tarashi hime was the 
great-granddaughter of the Emperor Nuna-kura futo-dama- 
shiki,* granddaughter of the Imperial Prince Ohoye, Oshizaka 
no hiko-bito, and daughter of Prince Chinu. Her mother’s 
name was Princess Kibi. 

This Empress conducted the government in conformity with 
the ancient path. 

In the second year of the Emperor Okinaga tarashi-hi hiro- 
~nuka,‘ she was appointed Empress-consort. This Emperor 
died in the roth month of the 13th year of his reign. 

Ist year, Spring, Ist month, 15th day. The Empress-con- 
sort assumed the Imperial Dignity. Yemishi, Soga no Omi, 
was made Oho-omi as before. The Oho-omi's son, Iruka [also 
called Kuratsukuri , took into his own hands the reins of 
government, and his power was greater than his father’s. 
Therefore thieves and robbers were in dread of him, and things 
dropped on the highways were not picked up. 

2oth day. The Dainin, Hirafu, Adzumi no Muraji, who had 
gone as Envoy to Pekche, returned from Tsukushi, riding on 
post-horses, and said :—‘‘ The Land of Pekche, hearing of the 
Emperor’s death, has sent Ambassadors of condolence, along 
with whom I arrived in Tsukushi. But I wished to take part 


' Heaven-rich-treasure-great-sun-suffice- princess. 

* This word occurs in the “ Shooking,” p. 328 of Legge's edition, where it 
is translated “ royal perfection.” 

* Bidatsu Tenno, 4 Jomei Tenn0o. 


XXIV, 2. 


XXIV. 3. 


172 NIHONGI. 


in the funeral ceremonies, and therefore have come on alone 
in advance. That country, however, is at present greatly 
disturbed.” ; 

2nd month, 2nd day. Hirafu, Adzumi no Yamashiro no 
Muraji, Ihakane, Kusakabe no Kishi, and Agata, Yamato no 
Aya no fumi no Atahe, were sent to the Pekché Ambassadors of 
condolence to inquire their news. The Ambassadors of con- 
dolence replied, saying :—‘‘ The sovereign of Pekche said to 
us :—‘ Se-syang is always behaving badly. I request that he 
may be delivered to the Envoys on their return.’”” The Empress 
did not consent. 

The servants of the Pekche Envoys of condolence said :— 
“In the 11th month of last year, the Té-sa-phyong,' Chi- 
chyok, died. Moreover the Pekche Envoys flung the Kunluen * 
Envoys into the sea. In the first month of this year the King’s 
mother died. Again, Kyoki, the son of the younger Prince, 
and also his younger sisters by the same mother, four persons 
in all, with the Lord Né-sa-phyéng,* and over forty notables, 
were banished to an island.” ‘ 

6th day. Koryo Envoys anchored in the harbour of Naniha. 

21st day. The Daibu were sent to the district (government 
house) of Naniha to inspect the gold and silver sent as tribute | 
by the Land of Koryo, as well as the other things presented by 
that country. After the Envoys had delivered over all the 
tribute, they said:—‘* The younger Prince died in the sixth 
month of last year. In the autumn, the gth month, the Prime 
Minister, Irikasyumi, slew the King, and also put to death 
Iriko-Iyesa and others to the number of morethan 180. Then 
he took the son of the younger Prince and made him King.’ He 
also made his own relation " To-syu-ryu Keum-nyu Prime 
Minister.” 

22nd day. The Koryo and Pekche guests were entertained 


k Ve 22, Prime Minister. 

3 Kun-luen, A #3, may be the Kunluer mountains between the desert 
of Gobi and Tibet, or it may be Pulo Condore in the China Sea. 

3 内 佐 2B, a Corean officer, Japanese Naidaijin, says a commentator. 

4 This is servants’ gossip—-not to be taken without many grains of salt. 
Chi-chyok is alive later on, and Kyoki appears as chief envoy to Japan. See 
below, XXIV. 4. 

6 The “ Tongkam ” places these events in A.D. 642, roth month. 

6 Lit. of the same surname. 


Kocyoxu. 173 


at the Naniha district (Government office). The Empress 
commanded the Oho-omi to send Oho-ama, Tsumori no 
Muraji, as Envoy to Koryé, Kuhina, Naniha no Kishi, to Pékché, 
Mato, Kusakabe no Kishi, to Silla, and Nagaye, Sakamoto no 
Kishi, to Imna. 


24th day. Kyoki was sent for and lodged in the house of 
Adzumi no Yamashiro no Muraji. 

25th day. The Koryo and Pekche guests were entertained. 

27th day. The Koryo and Pekche Envoys both took their 
departure. 

3rd month, 3rd day. There was rain without any clouds. 

Silla sent Envoys of congratulation on the accession, and 
also Envoys of condolence. 


15th day. The Silla Envoys took their departure. This 
month there were continual rains. 

Summer, 4th month, 8th day. The Chief Envoy Kyoki and 
his companions had an audience of the Empress. 

roth day. The Oho-omi, Soga, invited Kyoki of Pekche and 
his companions to his house at Unebi. He had friendly con- 
versation with them and presented a good’ horse and twenty 
bars of iron. But he did not invite Sé-syang. 

This month there were continuous rains. 

5th month, 5th day. Kyoki and his companions were 
invited to witness an archery-hunt* in front of the Miyake of 
Yosami in the province of Kahachi. 

16th day. The ship of the Envoys of the Land of Pékché 
and the ship of the Kishi anchored together in the harbour of 
Naniha. 

18th day. The Pekche Envoys delivered their tribute, and 
the Kishi reported their mission. 

21st day. One of Kyoki's companions died. 

22nd day. A child of Kyoki died. At this time, Kyoki and 
his wife shrunk with horror from the dead child, and were not 
present at the funeral ceremonies. It is the general custom in 
Pekché and Silla when a death occurs that even the parents, 
brothers, husband or wife, and sisters of the deceased should 
never look on him again. Judging from this, they are utterly 


1 i.e. well-broken. 


? The interlinear Kana has uma-yumi, 1.e. Shooting with bow and arrows 
from horseback. 


XXIV. 4 


XXIV. 5. 


174 NIHONGI. 


wanting in feeling, and not to be distinguished from birds and 
beasts. 

23rd day. Ripe rice was seen. 

24th day. Kyoki removed with his wife and children to the 
house in Ohowi in Kudara, and sent people to bury his child in 
Ishikaha.! 

6th month, 16th day. Fine rain fell. 

6th month. There was a great drought. 

Autumn, 7th month, gthday. A guest-star entered the moon.’ 

22nd day. The Pékché Envoys, the Té-sa-phyong, Chi- 
chyok, and his colleagues were entertained at Court. 

One writing has :—‘‘ The Te-sa-phyong, Chichyok, and 
his son the Tal-sol—the name is wanting—the Eun-sol 
Kun-syon.” 

Therewith stout fellows were commanded to wrestle before 
Kyoki, Chichyok and the others. When the banquet was over, 
they retired and went to pay their respects at Kyoki’s gate. 

23rd day. The pages of Iruka, Soga no Omi, caught a white 
sparrow.* On the same day at the same time there was a man 
who put a white sparrow (or sparrows) into a cage and sent it 
as a present to Soga no Omi. 

25th day. The Ministers conversed with one another, say- 
ing :—‘‘In accordance with the teachings of the village hafuri, 
there have been in some places horses and cattle killed as a 
sacrifice to the Gods of the various (Shinto) shrines, in others 
frequent changes of the market-places,* or prayers to the River- 


1 Name of a district in Kahachi. 

* This is evidently what we call the ‘occultation ” of a star. 

3 A lucky omen. 

4 This is an old custom in China. A Chinese book, J #4 記 , says that ina 
certain village there is a pond. At this pond thereis a stone cow. In years 
of drought, the peasants kill a cow and, mixing its blood with mud, smear it 
on the back of the stone cow, with prayers. 

The “ Kogojiui,” an ancient Japanese book, speaks of sacrifices of oxen 
to the Ohotsuchi (great-earth) nushi (master) no Kami. The flesh was eaten 
by the peasants. 

The practice of changing the market-place as a means of averting drought 
is also an old Chinese custom. The present custom of closing the city gates 
of Soul, the capital of Corea, to put a stop to excessive rain, may be com- 
pared with it. 

A modern commentator denounces both these customs (sacrifice of animals 
and changing the market-place) as contrary to the spirit of Shintoism. 


KOGYOKU. 175 


Gods. None of these practices have had hitherto any good 
result.”” Then Soga no Oho-omi answered and said :—‘ The 
‘Mahayana Sutra’ ought to be read by way of extract’ in the 
temples, our sins repented of, as Buddha teaches, and thus 
with humility rain should be prayed for.” 

27th day. In the South Court of the Great Temple, the 
images of Buddha and of the Bosatsu,* and the images of the 
four Heavenly Kings, were magnificently adorned. A multitude 
of priests, by humble request, read the ‘“‘ Mahayana Sutra.” 
On this occasion Soga no Oho-omi held a censer in his hands, 
and having burnt incense in it, put up a prayer. 

28th day. A slight rain fell. 

29th day. The prayers for rain being unsuccessful, the 
reading of the “‘ Sutra ’’ was discontinued. 

8th month, 1st day. The Emperor made a progress to the 
river-source of Minabuchi. Here he knelt down and prayed, 
worshipping towards the four quarters, and looking up to 
Heaven.* Straightway there was thunder and agreat rain, which 
eventually fell for five days, and plentifully bedewed the Empire. 
[One writing has :—‘‘ For five days there was continuous rain, 
and the nine grains ripened.” 

Hereupon the peasantry throughout the Empire cried with one 
voice, ‘‘ Bansai,” and said, ‘‘ An Emperor of exceeding virtue !” 

6th day. The Pekche Envoys, viz. the Associate Official and 
the rest, took their departure. They were given a large ship 
and three boats. 

This day at midnight it thundered in the south-west corner, 
and there was wind and rain. The ship in which the Associate 
Official and his companions were embarked ran ashore and was 
wrecked. 


1 The tendoku ($$ #) is the reading of passages of a book to repre- 
sent the whole. I have seen a dozen priests each with a pile of books on his 
nght, of which he took one, read a few words at the beginning, made the 
pages defile rapidly before him, and then reading a few words at the end, 
passed it to a gradually increasing pile on his left. In this way a volume 
takes only a few seconds to dispose of, and although the Buddhist scriptures 


are pretty voluminous, an hour or two of this sort of thing makes some 
impression on them. 


> Boddhisatwa. 


* This is the Chinese as opposed to the Buddhist style, which had been 
without result. 


XXIV. 


176 NIHONGI. 


13th day. The rank of Shétoko was conferred on the 
Pekche hostage, the Tal-sol, Chyang-pok. One grade of rank 
was conferred on the guests of middle and lower condition, and 
they each received presents according to their station. 

15th day. A ship was given to the Associate Official of 
Pékche and his companions, in which they were sent off. 

16th day. The Koryo Envoys returned to their country. 

26th day. The Pekché Envoys returned to their country. 

gth month, 3rd day. The Empress commanded the Oho- 
omi, saying :—“‘ It is our wish to build a great temple. Let 
labourers be levied from Afumi and Koshi.”’ Moreover, charge 
was given to the various provinces to have ships built. 

roth day. The Empress commanded the Oho-omi, saying: 
—‘‘] wish the building of a palace to be begun in this month, 
and completed not later than the 12th month. Let building- 
timber be taken from the various provinces. Accordingly, 
workmen for building the palace were levied from Tétomi on 
the east, as far as Aki on the west. 

21st day. The Yemishi of the Koshi neighbourhood, several 
thousand in number, made their submission. 

Winter, roth month, 8th day. There was an earthquake, 
with rain. 

gth day. There was an earthquake. This night there was 
an earthquake, with wind. 

12th day. The Yemishi were entertained at Court. 

15th day. Soga no Oho-omi entertained the Yemishi in 
his house, and personally made kind inquiries after their 
welfare. 

On this day, the ship of the Silla Envoys of condolence, and 
the ship of the Envoys of congratulation on the accession, 
anchored at the island of Iki. 

24th day. There was an earthquake at midnight. 

This month summer ordinances were put in force.’ There 
was rain without clouds. 

' The writer had probably in his mind a passage of the “ Liki” (Legge's 
translation, Vol. 1. p. 276), of which the following is an extract :—“ If in the 
second month of summer the governmental proceedings of winter were 
observed, hail and cold would injure the grain; the roads would not be 
passable, and violent assaults of war would come.” The general purport is 


that bad government is the cause of bad weather, pestilence and other 
disasters. 1 am not sure, however, that the Japanese writer adopts this 


KOcyokUO。 : 177 


11th month, 2nd day. There was great rain, with thunder. 

5th day. At midnight there was athunder-clap in the north- 
west corner. , 

8th day. It thundered five times in the north-west corner. 

gth day. The weather was warm, as in spring. 

roth day. Rain fell. 

11th day. The weather was warm, as in spring. 

13th day. There was a thunder-clap in the northern quarter, 
and wind sprang up. 

16th day. The Empress celebrated the festival of tasting 
the new rice. On this day the Prince Imperial and the Oho- 
omi each personally tasted the new rice.' 

12th month, 1st day. The weather was mild, as in spring. 

3rd day. It thundered five times during the day, and twice 
at night. 

gth day. It thundered twice in the east, and there was wind 
and rain. 

13th day. The mourning ceremonies for the Emperor 
Okinaga tarashi-hi hiro-nuka were begun. On this day, the 
Shotoko, Tokudai, Kose no Omi, pronounced a funeral 
eulogium on behalf of Prince Ohomata. Next the Shotoko 
Hosome, Ahata no Omi, pronounced a funeral eulogium on 
behalf of the Imperial Prince Karu. Next the Shotoko, Muma- 
kahi, Ohotomo no Muraji, pronounced a funeral eulogium on 
behalf of the Oho-omi. 

14th day. Okinaga no Yamana no Kimi pronounced an 
eulogium of the Imperial line. 

2oth day. It thundered three times in the north-east 
corner. 

21st day. The Emperor Okinaga tarashi-hi hiro-nuka was 
buried on the Hill of Name-hazama. 

On this day the Empress removed her residence to the 
Palace of Woharida. 

One writing says :—‘‘ To the temporary palace in the 
southern courtyard of the Eastern Palace.” 

23rd day. It thundered once in the night with a splitting 

noise. 


theory. He may only mean that the weather was unseasonable, without 
intending to saddle the Empress with the responsibility for it. 

1 They probably celebrated this ceremony in their own houses. 

VOL. II. N 


X2 


XXIV. 9. 


A.D. 643 


178 JNIHoNGr. 


30th day. The weather was mild, as in spring. 

This year Yemishi, Soga no Oho-omi erected his own 
ancestral temple at Taka-miya in Katsuraki, and performed an 
eight-row dance.’ Finally he made a song, saying :— 


In order to ford 

The River Hiro-se of Oshi 
In Yamato, 

I adjust my garters 

And gird up my loins !* 


Moreover he levied all the people of the land as well as the 
serfs of the 180 Be, and constructed two tombs at Imaki in 
preparation for his death. One was called the Great Misasagi, 
and was intended as the tomb of the Oho-omi; one was 
called the Small Misasagi, and was meant for the tomb of 
Iruka no Omi. It was his desire that after his death other 
people might not be troubled. Moreover he assembled all the 
Mibu people of Kamutsumiya,* and made them do forced 
labour on the precincts of the tombs. Hereupon Princess 
Kamutsumiya no Oho-iratsume* was wroth, and exclaimed, 
saying :—‘‘ Soga no Omi wantonly usurps the Government of 
the land, and does many outrageous things. In Heaven there 
are not two suns: in a state there cannot be two sovereigns. 
Why should he, at his own pleasure, employ, in forced labour, 
all the people of the fief?” From this her hate began to 
gather, and she at length shared in the common downfall.‘ 

This year was the year Midzunoye Tora (39th) of the Cycle. 

2nd year, Spring, Ist month, rst day. In the morning great 
clouds of five colours‘ covered all the sky, except in the 
north-east, where they were wanting. A mist of a uniform 
blue colour arose from the earth on all sides. 


' These were assumptions of Imperial rank. Vide “ Legge’s Chinese 
Classics,” Vol. I. p. 18. 

2 Hiro-se means a broad ford. Apparently Soga, in these lines, is 
supposed to hint at his secret ambition of usurpation. 

$ It was not unusual to build sepulchral mounds during the lifetime of the 
intended occupant. Nintoku Tenno is an example. 

* The serfs of the late Prince Shotoku Daishi. 

* Shotoku Daishi’s daughter. 6 See below, AXIV. 13. 

‘ Rainbow-tinted. 


KOcyOKU. 179 


roth day. A great storm. 
2nd month, 2oth day. Peach-blossoms first appeared. 


25th day. The leaves and flowers of herbs and trees were 


injured by hail. 

In this month there were wind, thunder, and ice-rain. 
Winter ordinances were in force. 

3rd month, 13th day. The official quarters of the Pekche 
guests at Naniha and the houses of the people took fire. 

25th day. The flowers and leaves of the herbs and trees 
were injured by frost. 

In this month there were wind, thunder, rain and ice-rain. 
Winter ordinances were in force. 

Summer, 4th month, 7th day. A great storm, with rain. 

8th day. A wind sprang up and the weather was chilly. 

2oth day. There was a west wind' and hail. The weather 
was cold, and people wore three wadded garments. 

21st day. The Viceroy* of Tsukushi sent a mounted 
messenger with a message to the Empress, saying :—‘‘ The 
Prince, the younger brother of Kyoki, son of the King of 
Pekche, has arrived in company of the tribute Envoys.” 

25th day. It was reported from the province of Ohomi that 
hail had fallen there one inch in diameter. 

28th day. The Empress removed her residence from the 
temporary palace to the new Palace of Itabuki in Asuka. 

5th month, 16th day. There was an eclipse of the moon. 

6th month, 13th day. The Viceroy of Tsukushi sent a 
mounted messenger with a message to the Empress, say- 
ing :—‘‘ Kory6 is sending Envoys to our Court.” When 
the Ministers heard this, they said :—‘‘ Koryo has not come to 
Court since the year Kanoto1* and this year they.are coming 
to Court.” 

23rd day. The Pekche tribute-ships anchored in the port of 
Naniha. 

Autumn, 7th month, 3rd day. Several Daibu were sent to 
the district (Government house) of Naniha to inspect the 
Pekche tribute and presents. Hereupon the Daibu inquired of 
the tribute Envoys, saying :—‘‘ The national tribute offered by 


1 The west wind in Japan comes from North China and Siberia, and 
resembles our east wind in character. 
3 Dazai. 3 A.D. 639. 
N 2 


XX 


XXIV. ii. 


180 NIHONGI. 


you is less than by previous precedent. The articles sent to 
the Oho-omi are of no better quality than those which were 
returned in a former year; and, in defiance of previous prece- 
dent, no articles at all have been brought for the Ministers. 
How is this? ”’ 

The senior Envoy, the Tal-sol, Chi-sa, and the junior Envoy, 
the Eun-sol, Kun-syon, together answered and said :—‘* The 
deficiency will be speedily supplied.” Cha-sé was a son of the 
hostage, the Tal-sol, Mu-cha. 

In this month the water of the Mamuta pond stank greatly, 
and was covered with small grubs, which had black mouths 
and white bodies. 

8th month, 15th day. The water of the Mamuta pond 
changed, and became like indigo juice. Its surface was covered 
with dead grubs. Moreover the running water in the drains 
became coagulated to the thickness of three or four inches, and 
the fishes, both great and small, stank, as when they are 
scorched to death in summer. They were therefore unfit for 
food. 

gth month, 6th day. The Emperor Okinaga tarashi-hi 
hiro-nuka was buried in the Oshi-zaka Misasagi. 

A certain writing says:—“ The Emperor Hironuka is 
also called the Emperor Takechi.” 

11th day. Kibi no Shima, the Empress’s grandmother, died. 

17th day. The Empress instructed Wite, Hashi no Saba no 
Muraji, to superintend the funeral ceremonies of her grand- 
mother. From the time that the Empress’s grandmother took 
ill, until the beginning of the mourning, the Empress never left 
her bedside, and was assiduous in attending to her nourishment. 

19th day. The Empress’s grandmother was buried on the 
Hill of Mayumi. 

On this day there was great rain, with hail. 

30th day. The work of constructing the tomb of the 
Empress’s grandmother was discontinued, and presents of 
silk and cloth ' were given to the Omi, the Muraji, and Tomo 
no Miyakko, each according to his rank. 

In this month the water of the Mamuta pond gradually 
changed, and became white. Moreover, it was no longer ill- 
smelling. 


1 Of hemp or mulberry bark fibre. 


KOcyOKUO. 181 


Winter, roth month, 3rd day. The Ministers and Tomo no 
Miyakko were entertained in the Court of the Imperial 
Residence, and the matter of bestowing Dignities was con- 
sidered. Ultimately instructions to the Governors of Provinces 
were given as before ordered, and no change was made. They 
were told to proceed to their posts, and to be watchful in 
respect to their administration. . 

6th day. Yemishi, Soga no Oho-omi, was unable from 
illness to attend at Court. On his own private authority, he 
granted his son Iruka a purple cap, which made him rank, as 
it were, with the Oho-omi. He also called the younger 
brother (of Iruka) Mononobe no Oho-omi. The Oho-omi's 
grandmother was the younger sister of Mononobe no Yugehi 
no Ohomuraji. Therefore, by reason of his mother’s property, 
he acquired an influential position in the world. 

12th day. Iruka, Soga no Omi, plotted by himself to set 
aside the Kamutsumiya Princes,' and to establish Furubito no 
Ohoye as Emperor. At this time there was a children’s song 
which said :— 

By the cliff, 
A little monkey is cooking rice : 
Pass on 一 having stolen 


Even the very rice, 
O thou mountain-goat? old man. 


One book says :—“‘ Iruka, Soga no Omi, had a profound 
repulsion for the prestige and fame of the Kamutsumiya 
Princes throughout the Empire, and plotted by himself 
how to become established in their stead.” 

In this month the water of the Mamuta pond became clear 
again. 

11th month, 1st duy. Iruka, Soga no Omi, sent the Shotoko, 
Kose no Tokudai no Omi, and the Dainin, Hashi no Saba no 
Muraji, to seize Prince Yamashiro no Ohoye and the rest at 
Ikaruga. . 

One book says :—‘‘ With Kose no Tokudai no Omi and 
Yamato no Miima-kahi no Obito as commanders.” 


' The sons of Shotoku Daishi. 

3 The kama-shishi is probably the animal now known as the kamoshika, a 
kind of antelope with a shaggy fleece. Vide “ Satow and Hawes’ Handbook,” 
2nd ed. p. [41]. See below, XXIV. 14, for an interpretation of this poem. 


Lad 


XXIV. 13. 


1382 NIHONGI. 


Hereupon the slave Minari and several tens of toneri came 
forth and fought in their defence. Hashi no Saba no Muraji 
was hit by an arrow and died, and the troops were afraid, and 
retreated. They said to one another :—‘‘ The saying ‘one 
man as good as a thousand’ is applicable to Minari.” 
Yamashiro no Ohoye accordingly took the bones of a horse 
and flung them into his sleeping-chamber, and eventually, 
taking with him his consort, and accompanied by the younger 
members of his family, seized an opportunity to escape, and 
concealed himself on Mount Ikoma. Miwa no Fumuya no 
Kimi, a toneri named Tame no Muraji, and his daughter Uda 
no Morowoshi, and Ise no Abe no Katafu followed him. 

Kose no Tokudai no Omi and the others, having burnt the 
Palace of Ikaruga, found bones among the ashes, and wrongly 
imagined that the Prince was dead. So they raised the siege 
and withdrew. Therewith Prince Yamashiro no Ohoye and 
his companions tarried on the mountain for four or five days. 
They had nothing to eat or drink. Miwa no Fumuya no Kimi 
advanced, and advised him, saying :—“‘ Let us, I pray thee, go 
over to the Miyake of Fukakusa, and thence on horseback towards 
the Eastern provinces. Let us make Mibu our headquarters, 
and having raised troops, come back and fight. Our success 
is not doubtful.’”’ Prince Yamashiro no Ohoye and his com- 
panions' answered and said : 一 "If we did as thou sayest, we 
should certainly succeed. In my heart, however, I desire for 
ten years not to impose a burden on the people. For the 
sake of one person only, why should I distress the ten thousand 
subjects? Moreover, I do not wish it to be said by after 
generations that for my sake anyone has mourned the loss of a 
father or mother. Is it only when one has conquered in battle 
that he is to be called a hero? Is he not also a hero who has 
made firm his country at the expense of his own life?” There 
was a man who from afar perceived the Princes of Kamutsu- 
miya on the mountains, and went back and told this to Iruka, 
Soga no Omi. When Iruka heard this he was much afraid, 
and immediately set in movement an armed force. Then he 
informed Kuni-oshi, Takamuku no Omi, where the Prince was, 
and said :—‘‘ Thou must at once proceed to the mountain 
and arrest the Prince.”” Kuni-oshi answered and said :—‘‘ Thy 


1 The speech itself can be only that of Prince Yamashiro. 


KOcyoku. 183 


_ slave guards the Imperial Palace, and dares not go elsewhere.” 
Iruka was about to go himself when the Imperial Prince 
Furubito no Ohoye arrived, panting for breath, and asked 
whither he was going. Iruka informed him of the whole 
circumstances. Then the Imperial Prince Furubito said :— 
“本 he rat lies down in its hole and lives; it leaves its hole and 
dies.” Accordingly Iruka gave up the idea of going, and sent 
commanders to make search at Ikoma, but they were never 
able to find him. 

Hereupon Prince Yamashiro no Ohoye and his companions 
returned from the mountain and entered the Temple of Ikaruga. 
The commanders straightway surrounded the Temple with 
troops. Then Prince Yamashiro no Ohoye sent Miwa no 
Fumuya no Kimi with a message to the commanders, saying :— 
‘‘If I had raised an army, and attacked Iruka, I should cer- 
tainly have conquered. But for the sake of one person, I was 
unwilling to destroy the people. Therefore I deliver up myself 
to Iruka.” Finally he and the younger members of his family, 
with his consorts, strangled themselves at the same time, and 
died together. At this time five coloured banners and umbrellas 
shone in the sky, and descending, hung over the Temple to 
the sound of various music. Every one looked up with cries 
of admiration. At length they were pointed out to Iruka, upon 
which the banners and umbrellas were changed ‘into a black 
cloud, so that Iruka was unable to see them. 

Yemishi, Soga no Oho-omi, hearing that Prince Yamashiro 
no Ohoye and his people had all been destroyed by Iruka, chid 
him angrily, saying: 一 "Ah! Iruka! Thou are foolish ex- 
ceedingly, and dost arbitrarily practise outrage. Is not thine 
own life precarious ? ” 

The people of that day explained the application of the above 
poem ' as follows :— 

By “the cliff” is meant Kamutsumiya:? by the “little 
monkey” is meant Hayashi no Omi [Hayashi no Omi is 
Iruka}: by “cooking rice” is intended the burning of 
Kamutsumiya: by ‘‘ Pass on, having stolen even the very 
rice, oh thou mountain-goat old man,” Prince Yamashiro’s 
head of hair, which was streaked with grey so as to resemble 


1 See above, XXIV. 11. * ie. Upper Palace. 


“A 


A.D. 644. 


XXIV. 15. 


184 NIHONGI. 


that of a wild goat, is alluded to. Another explanation is that 
it refers to his having abandoned his Palace and concealed 
himself deep among the mountains. | 

This year the Heir Apparent to the throne of Pékché, 
Yo Phung-chyang, set loose and kept four hives of honey-bees 
on Mount Miwa; but they did not multiply their kind. 

3rd year, Spring, 1st month, rst day. Nakatomi no Kamako 
no Muraji was appointed Chief’ of the Shinto religion. He 
declined the appointment several times, and would not take it 
up. On the plea of ill-health he went away and lived at 
Mishima. At this time the Imperial Prince Karu had an 
ailment of the leg which prevented him from coming to 
Court. Now Nakatomi no Kamako no Muraji had before this 
a friendship for the Imperial Prince Karu, and therefore went 
to his Palace to spend the night in attendance on him. The 
Imperial Prince Karu, knowing well that Nakatomi no Kamako 
no Muraji was a man of exalted sentiments and of a bearing 
which made rudeness to him impossible, sent his favourite 
consort, a lady of the Abe House, to sweep out a separate 
room and to spread high a new sleeping-mat. There was 
nothing which was not provided for him, and the respect shown 
him was extraordinary. Nakatomi no Kamako no Muraji was 
very sensible of (the cordiality of) his reception, and addressed 
the toneri, saying :—‘‘I have been treated with a special kind- 
ness which exceeds all that I had expected. Who would not 
make him Ruler over the Empire?” The toner accordingly 
reported to the Imperial Prince what he had said. The 
Irnperial Prince was greatly pleased. 

Nakatomi no Kamako no Muraji was a man of an upright 
and loyal character and of a reforming disposition. He was 
indignant with Soga no Iruka for breaking down the order of 
Prince and Vassal, of Senior and Junior, and cherishing veiled 
designs upon the State. One after another he associated with 
the Princes of the Imperial line, trying them in order to 
discover a wise ruler who might establish a great reputation. 
He had accordingly fixed his mind on Naka no Ohoye, but for 
want of intimate relations with him he had been for so far 
unable to unfold his inner sentiments. Happening to be 


! i |i 伯 , Kamutsukasa no Kami. 
2 Better known as Kamatari Ko. See below, XXV. 54. 


KOcGYOKU. 185 


one of a football’ party in which Naka no Ohoye played at the 
foot of the keyakitree of the Temple of Hokoji, he observed the 
(Prince’s) leathern shoe fall off with the ball. Placing it on the 
palm of his hand, he knelt before the Prince and humbly offered 
it to him. Naka no Ohoye in his turn knelt down and respect- 
fully received it. From this time they became mutual friends, 
and told each other all their thoughts. There was no longer 
any concealment between them. They feared, however, that 
jealous suspicions might be caused by their frequent meetings, 
and they both took in their hands yellow rolls,’ and studied 
personally the doctrines of Chow * and Confucius with the 
learned teacher of Minabuchi.* Thus they at length while on 
their way there and back, walking shoulder to shoulder, 
secretly prepared their plans. On all points they were agreed. 

Now Nakatomi no Kamako no Muraji counselled him, 
saying :—‘‘ For him who cherishes great projects, nothing is 
so essential as support. I pray thee, therefore, take to thee 
the eldest daughter of Soga no Kurayamada no Maro, and 
make her thy consort. When a friendly marriage relationship 
has been established, we can then unfold our desire to associate 
him with us in our plans. There is no shorter way to success 
than this. Now when Naka no Ohoye heard this, he was 
much pleased, and acted in accordance with his advice in every 
particular. Nakatomi no Kamako no Muraji accordingly went 
himself, and as go-between conducted the marriage negotiations 
to a successful result. On the night, however, fixed upon for 
(the consummation of the marriage with) the eldest daughter, 
she was stolen away by a relation [his name was Musa no 
Omi]. In consequence of this, Kurayamada no Omi was 


' Dakiu, “strike-ball,” the word here used, now means “ polo,” for an 
account of which see “ Things Japanese,” p. 350. But here some kind of 
football is evidently meant. What kind of football—like ours, or in Chinese 
fashion, knocking the ball from one to another like a shuttle-cock—does not 
appear. , 

2 i.e. Chinese books. 

* Chow, the supposed author of the Chow-li, a set of rules forthe guidance 
of officials. 了 77 Mayers, p. 20. 

* No doubt the Shoan above mentioned, XXII. 21. It is often far from 
clear, as here, whether a proper name is to be understood as a man’s name 
or as the name of his place of residence. The latter meaning fades into the 
former. 


XXIV. 16. 


XXIV. 17. 


XXIV. 18. 


186 | NIHONGI. 


grieved and alarmed. He looked up and looked down, and 
knew not what to do. His younger daughter, wondering at 
her father’s grief and alarm, went up to him and inquired of 
him, saying :—‘‘ Why art thou sorrowful and in fear?” Her 
father told her the cause. The younger daughter said :—‘ I 
beseech thee, do not grieve, but offer me. It is still not too 
late.” Her father was greatly rejoiced, and at length offered 
this daughter. She served (the Prince) with sincerity of heart,’ 
and without any shyness whatever. 

Nakatomi no Kamako no Muraji recommended Komaro, 
Saheki no Muraji, and Amida,’ Katsuraki no Waka-inu-kahi * 
no Muraji, to Naka no Ohoye, saying, &c., &c. 

3rd month. An owl brought forth young in the Miyake of 
Ohotsu belonging to Toyora no Oho-omi. 

It was reported from the Province of Yamato :—‘“‘ Lately a man 
of the Uda district, called Oshizaka no Atahe, went with a boy 
for a walk over the snow. They climbed Mount Uda, and there 
they saw purple mushrooms growing out of the snow six inches 
or more in height, and covering about four cho.* So he made 
the boy gather them, and went back and showed them to his 
neighbours. They all said:—‘ We do not know them,’ and 
suspected that they were poisonous. Hereupon Oshizaka no 
Atahe and the boy boiled and ate them. They were very 
savoury. The next day they went to see, but there were none 
at all. Oshizaka no Atahe and the boy, from having eaten the 
mushroom soup, were free from disease, and lived long. Some 
one said :—‘ Probably the common people, not knowing the 
herb of long life,’ mistakenly called it a mushroom.” 

Summer, 6th month, 1st day. Ohotomo no Mumakahi no 
Muraji presented to the Empress a lily, the stem of which was 
eight feet in length, separated as to the lower part, but joined 
together as to the end. | 


1 Lit. a red heart. 2 Net-ricefield. 5 Puppy-keeper. 

4 The cho is at present, according to Hepburn, a land measure of 3000 
tsubos, or 108,000 square feet. 

5 The “ Yengishiki” describes the 乏 Bl as a plant resembling coral in 
shape, with clustering leaves and branches. Some are red, others purple, 
others black, others golden-coloured, while some change their colour in the 
four seasons. It blossoms three times a year, and gives long life to the 
person who eats it. 


KOGYOKU. 187 


3rd day. It was reported from the district of Shiki no 
Kami:—‘‘ There was a man on Mount Miwa who, seeing a 
monkey having its noonday sleep, stealthily took it by the 
elbow, but without domg it bodily harm. The monkey kept 
its eyes closed, and sang a song, saying :— 


It can be none but the soft hand 
Of a friend who stands 

On the opposite hill 

That has taken my hand : 
Whose happy hand is it 

ーOh happy, happy hand !— 
That hath taken my hand?! 


The man was amazed at the monkey’s song. He set it free 
and came away. This was a portent, indicating, after many 
years had passed, the siege of the Kamutsumiya Princes on 
Mount Ikoma by Soga no Kura-tsukuri.” 

6th day. Among the lotuses in the Tsurugi pond, there was 
one which had two flowers on one stem. Toyora no Oho-omi 
inferred without sufficient reason that this portended the future 
prosperity of Soga no Omi. So he made a picture’ with 
golden ink, and presented it to the sixteen feet high Buddha of 
Great Hoko1i. 

In this month the witches and wizards* of the whole 
country, breaking off leafy branches and hanging them with 
tree fibre, watched the time when the Oho-omi was crossing a 
bridge and vied with one another in addressing to him subtle 
interpretations of divine words. They were in great numbers, 
so that they could not be distinctly heard. Old people said 


1 The metre belongs to no recognized standard. The text of this song is 
probably corrupt. As it stands it is very obscure, though, perhaps, not more 
so than we should expect from a drowsy monkey. The Japanese com- 
mentators vary widely in its interpretation. Dr. Florenz’s version will be 
found to differ from the one given above. I should be sorry to say that 
mine is any improvement. 

2 Or writing. 

3 The interlinear Kana has Kamunai (for Kamunagi), which Yamada 
renders by miko. See Vol. I. p. 79, Note. 

4 In the manner of offerings to the Gods. The Chinese characters for 
tree-fbre now mean cotton, which is a much later introduction into Japan. 
The fibre was probably that of the inner bark of the paper mulberry. 


XXIV. 19. 


188 NIHONGI. 


that this was a sign of changes. At this time three popular 
songs were made. The first was : 一 - 


From afar off 
Something is heard— 
The jungle-plain of Shima.! 


The second was :— 


Though I have slept, 

Not allowing a noise to be made 

By the pheasants of the Ahanu plain, 
On yonder side, 

Others allow them to make a noise. 


The third was : 一 


I know not the face, 
Nor do I even know the house 
Of him who did it, 
Having led me 
XXIV. 20. Into the Little Wood.? 


Autumn, 7th month. A man of the neighbourhood of the 
River Fuji in the East Country named Ohofu Be no Oho urged 
his fellow-villagers to worship an insect, saying :—‘‘ This is the 
God of the Everlasting World. Those who worship this God 
will have long life and riches.’”’ At length the wizards and 
witches, pretending an inspiration of the Gods, said :—‘‘ Those 
who worship the God of the Everlasting World will, if poor, 
become rich, and, if old, will become young again.” So they 
more and more persuaded the people to cast out the valuables 
of their houses, and to set out by the roadside sake, vegetables, 
and the six domestic animals.» They also made them cry out : 
—‘* The new riches have come!” Both in the country and in 
the metropolis people took the insect of the Everlasting World 


1 Shima is the Oho-omi’s place of abode. The “ something heard” is said 
to mean the explanations of the wizards above referred to. 

* Wood (Hayashi) is an allusion to Hayashi no Omi. The commentators 
have done their best to explain the political allusions in the above verses, 
but they do not at all agree among themselves, and are none of them very 
satisfactory. See below, XXIV. 26. 

3 i.e. the flesh of these animals, viz., of the horse, ox, sheep, pig, dog, fowl. 
But this is merely a Chinese phrase for domestic animals generally. There 
is no reason to suppose that the Japanese had sheep at this time. 


KOeyOKU.  - 189 


and, placing it in a pure place, with song and dance invoked 
happiness. They threw away their treasures, but to no 
purpose whatever. The loss and waste was extreme. Here- 
upon Kahakatsu, Kadono no Hada no Miyakko, was wroth 
that the people should be so much deluded, and slew’ Ohofu 
Be no Oho. The wizards and witches were intimidated, and 


ceased to persuade people to this worship. The men of that : 


time made a song, saying :— 


Udzumasa * 

Has executed 

The God of the Everlasting World 
Who we were told 

Was the very God of Gods. 


This insect is usually bred on orange trees, and sometimes on 
the Hosoki.* It is over four inches in length, and about as 
thick as a thumb. It is of a grass-green colour with black 
spots, and in appearance entirely resembles the silkworm.‘ 

Winter, 11th month. Iruka no Omi, son of Yemishi, Soga 
no Oho-omi, built two houses on the Amagashi Hill. The 
Oho-omi’s house was called the Palace-Gate :* Iruka's 
house was called the Valley-Palace-Gate. Their sons and 
daughters were styled Princes and Princesses. Outside 
the houses palisades were constructed, and an armoury was 
erected by the gate. At each gate there was set a tank 
for water, and several tens of wooden hooks as a provision in 
case of fire. Stout fellows were constantly employed to guard 
the houses, with arms in their hands. 

The Oho-omi made Osa no Atahe build the Temple of Hoko- 
nuki on Mount Ohoniho. Moreover, he built a house on the 
east side of Mount Unebi and dug a pond,’ so as to make of ita 


1 The original is FJ, strike, which I take to be a euphemism for slay. 

2 ie. Hada no Miyakko. 

3 The Chinese characters used mean “creeping pepper.” I have not 
been able to identify this plant or tree. It is also called itachi-hajikami, i.e. 
weasel-ginger. 

4 It was evidently a caterpillar of some kind. 

* The interlinear Kana version has Uhe no Mikado, Upper Palace, 
which suggests that a character has been lost here. 

® A pole with a hook at the end is in use by Japanese firemen at the 
present day for pulling down houses. 

7 ij.e. a moat. 


XXIV. a1. 


A.D. 645. 


AXIV. 22. 


190 NIHONGI. 


castle. He erected an armoury, and provided store of arrows. 
In his goings out and comings in he was always surrounded by 
an attendant company of fifty soldiers. These sturdy fellows 
were called the Eastern’ Company. The people of the various 
Uji® came to his gate, and waited upon him. He called him- 
self their father, and them his boys. The Aya no Atahe 
attended wholly upon the two houses.* 

4th year, Spring, ist month. On mountain-peaks, by river- 
sides, or among shrines and temples, there was a something 
visible afar, and there was heard a humming of monkeys, as 
it were ten or sometimes twenty together. But when one 
approached to see what it might be, nothing was visible. There 
was still heard the sound of crying and screaming, but no one 
was able to distinguish any bodily form. 

An old book says:—‘‘In this year the capital was 
removed to Naniha, and this was an indication that the 
Itabuki palace would become a waste.”’ 

The men of that day said :—‘‘ These are the messengers of 
the Great Deity of Ise.”’ * 

Summer, 4th month, Ist day. The Koryo student-priests 
said that their fellow-student Kura-tsukuri no Tokushi had 
made friends with a tiger, and had learnt from him his arts, 
such as to make a barren mountain change into a green 
mountain, or to cause yellow earth to become clear water, and 
all manner of wonderful arts too many to enumerate. More- 
over, the tiger bestowed on him his needle, saying :—‘‘ Be 
watchful! be watchful, and let no one know! Treated with 
this, there is no disease which may not be cured.” Truly, as 
the tiger had said, there was no disease which was not cured 
when treated by it. Tokushi always kept the needle concealed 
ina pillar. Afterwards the tiger broke the pillar and ran away, 
taking the needle with him. The Land of Koryo, hearing that 
Tokushi wished to return, put him to death by poison. 

6th month, 8th day. (Prince) Naka no Ohoye secretly 


1 Perhaps because his house stood on the eastern side of Mount Unebi. An 
interlinear gloss has Adzuma or East Country. The Soga family had much 
to do with the Eastern provinces, as the name of its head, viz. Yemishi (Aino) 
suggests. Possibly the guard here spoken of consisted of Ainos. 

* Noble houses. 3 Of the father and son. 

+ The Sun-goddess. 5 Acupuncture is no doubt meant. 


KOGYOKU. 191 


addressed Kurayamada no Maro no Omi, saying :—‘“‘ On the 
day that the three Corean kingdoms present their tribute I 
will surely cause thee to read aloud their memorial,’ and 
went on to inform him of his plan for slaying Iruka no Omi. 
Maro no Omi respectfully assented. 

12th day. The Empress held a Court in the Taikyokuden.' 
(Prince) Furubito no Ohoye was in attendance. 

Nakatomi no Kamako no Muraji, knowing that Soga, Iruka 
no Omi, was of a very suspicious nature, and wore a sword 
day and night, showed the performers an expedient to make 
him lay it aside. Iruka no Omi laughed, and, having un- 
girded his sword, entered and took his place in attendance by 
the throne. Kurayamada Maro no Omi advanced and read 
aloud the memorials of the three kingdoms of Corea. Here- 
upon (Prince) Naka no Ohoye ordered the Guard of the Gates 
to fasten all the twelve gates at the same time, and to allow 
nobody to pass. Then he called together the Guards of the 
Gates to one place and promised them rewards. (Prince) 
Naka no Ohoye then took in his own hands a long spear and 
hid it at one side of the Hall. Nakatomi no Kamako no 
Muraji and his people, armed with bows and arrows, lent their 
aid. Katsumaro, Ama no Inukahi no Muraji, was sent to give 
two swords in a case to Komaro, Saheki no Muraji, and Amida, 
Katsuraki no Waka-inu-kahi no Muraji, with the message, 
‘‘Up! up! make haste to slay him.’”’ Komaro and the other 
tried to send down their rice with water, but were so frightened 
that they brought it up again.*, Nakatomi no Kamako no 
Muraji chid and encouraged them. Kurayamada Maro no 
Omi feared lest the reading of the memorials should come to 
an end before Komaro and his companion arrived. His body 
was moist with streaming sweat, his voice was indistinct, and 
his hands shook. Kuratsukuri no Omi wondered at this, 
and inquired of him, saying :-—‘‘ Why dost thou tremble ?”’ 
Yamada Maro answered and said:—It is being near the 
Empress that makes me afraid, so that unconsciously the 
perspiration pours from me.” Naka no Ohoye, seeing that 


XXIV. 23. 


XXIV. 24 


' The 大 極 , Taikyoku, is the Absolute or first principle of Chinese — 


philosophy, from which proceed the Yin and Yang. The Taikyokuden was 
the Great Hall of Audience. 


* Probably only to be taken metaphorically. 


XXIV. 25. 


192 NIHONGI. 


Komaro and his companion, intimidated by Iruka’s prestige, 
were trying to shirk and did not come forward, cried out 
“Ya!” and forthwith coming out with Komaro and his com- 
panion, fell upon Iruka without warning, and with a sword cut 
open his head and shoulder. Iruka started up in alarm, when 
Komaro with a turn of his hand flourished his sword and 
wounded him on the leg. Iruka rolled over to where the 
Empress sat, and bowing his head to the ground, said :— 
‘‘ She who occupies the hereditary Dignity is the Child of 
Heaven. I, Her servant, am conscious of no crime, and I 
beseech Her to deign to make examination into this.” The 
Empress was greatly shocked, and addressed Naka no Ohoye, 
saying :—‘‘ I know not what has been done. What is the 
meaning of this?” Naka no Ohoye prostrated himself on the 
earth, and made representation to Her Majesty, saying :— 
‘‘Kuratsukuri wished to destroy utterly the Celestial House, 
and to subvert the Solar Dignity. Is Kuratsukuri to be sub- 
stituted for the Celestial descendants?’ The Empress at 
once got up, and went into the interior of the Palace. Komaro, 
Saheki no Muraji, and Amida, Waka-inu-kahi no Muraji, slew 
Iruka no Omi. On this day rain fell, and puddle-water over- 
flowed the Court. They covered Kuratsukuri’s body with 
screens of matting.’ When Furubito no Ohoye saw this, he 
ran into his private palace, and said to his people :—‘‘ The 
Coreans have slain Kuratsukuri no Omi. My heart is sore.” 
Then he went into his sleeping-chamber, shut the door, and 
would not come out. 

Naka no Ohoye presently entered the Temple of H6koji, 
which he fortified and prepared to defend. The Imperial 
Princes, Ministers, Daibu, Omi, Muraji, Tomo no Miyakko, 
and Kuni no Miyakko, one and all followed him. Men were 
sent to deliver the body of Kuratsukuri no Omi to Yemishi no 
Oho-omi. Hereupon the Aya no Atahe * assembled all their 
clan. Clad in armour and with weapons in their hands, they 
came to the assistance of the Oho-omi, and formed an army. 
Naka no Ohoye sent the General Kose no Tokuda* no Omi 
to explain to the rebel band that ever since the creation of 
Heaven and Earth there were lords and vassals, and to make 


! Or mats and screens. 2 See above, XXIV. 21. 
3 Called Tokudai above. 


KOcGYOKU. 193 


himself acquainted with the cause of this uprising. Hereupon 
Kunioshi, Takamuku no Omi, addressed the Aya no Atahe, 
saying :—‘‘ We are bound to receive (capital) punishment on 
account of our Lord’s' eldest son. Moreover, it is not 
doubtful that to-day or to-morrow swift execution awaits 
the Oho-omi. This being so, for whom should we fight to no 
purpose, rendering ourselves all liable to be put to death? ”’ 
When he had finished speaking, he ungirded his sword, flung 
away his bow, and went away, deserting the cause. The rebel 
troops, moreover, following his example, dispersed and ran 
away. 

13th day. Yemishi, Soga no Omi, and his people, when 
about to be executed, burnt the History of the Emperors, the 
History of the Country, and the objects of value. Yesaka 
Funa no Fubito straightway hastened to seize the burning 
History of the Country, and delivered it up to Naka no Ohoye. 
On this day permission was given for the interment of the 
bodies of Yemishi, Soga no Omi, and Kuratsukuri in tombs.’ 
Lament for them was also allowed. 

Upon this, some explained the first of the popular songs,* 
saying :— 

The song which says— 


From afar off 
Something is heard— 
The jungle-plain of Shima, 


prefigured the building of palaces together at the house of 
Shima no Oho-omi, and the secret conspiracy of Naka no 
Ohoye and Nakatomi, Kamako no Muraji in the cause of 
justice, with their plot to kill Iruka. 
The second of the popular songs was explained as follows :— 
The song which says— 


Though I have slept, . 
Not allowing a noise to be made 

By the pheasants of the Ahanu plain 

On yonder side, 

Others allow them to make a noise, 





1 Yemishi. 3 Haka, not misasagi. See above, XXIV. 8. 
* See above, XXIV, 19. 
VOL. II. O 


XXIV. 26. 


194 NIHONGI. 


was ominous of the Kamutsumiya Princes, of gentle dis- 
position, and none of them guilty of a crime, being harmed 
by Iruka, and of Heaven bringing about his death by the 
hands: of others, though they could not themselves have their 
revenge. 

The third popular song was explained as follows :— 

The song which says— 


I know not the face, 

Nor do I even know the house 
Of him who did it, 
Having led me 

Into the little wood, 


was ominous of Iruka no Omi heing suddenly slain in the 
Palace by Komaro, Saheki no Muraji, and Amida, Wakainu- 
kahi no Muraji. 

14th day. The Dignity was abdicated in favour of the 
Imperial Prince Karu, and Naka no Ohoye was made Prince 
Imperial. 


BOOK XXV. 


THE EMPEROR AME-YORODZU TOYO-HI.! 
(KOTOKU? TENNO) 


THE Emperor Ame-yorodzu toyo-hi was a younger brother by 


the same mother of the Empress Ame-toyo-takara ikashi-hi 


tarashi-hime.* He honoured the religion of Buddha and 
despised the Way of the Gods‘ [as is instanced by his cutting 
down the trees of the shrine of Iku-kuni-dama]. He was of a 
gentle disposition, and loved men of learning. He made no 
distinction of noble and mean, and continually dispensed 
beneficent edicts. Be 

In the fourth year, the sixth month, and the fourteenth day 
of her reign, the Empress Ame-toyo-takara ikashi-hi tarashi- 


hime wished to transfer the Dignity to Naka no Ohoye, and | 


made order, saying :—‘‘etc., etc.” Naka no Ohoye, when he 
retired (from her presence), informed Nakatomi, Kamako n 

Muraji, who advised him, saying :—‘‘ Furubito no Ohoye is 
Your Highness’s elder brother: the Imperial Prince Karu is 
Your Highness's maternal uncle. If at present, during thé life- 
time of Furubito no Ohoye, Your Highness should ascend to 
the Imperial Dignity, it would be a transgression against the 
sentiment of respect and obedience due from younger brothers. 
Would it not, therefore, be better to raise your maternal uncle 
to the throne, and so respond to the expectations of the 
people ?”” Upon this Naka no Ohoye was profoundly pleased 
with this advice and reported it privately to the Empress: The 


* Heaven-myriad-abundant-sun. 
> Virtue of filial piety. There is much evidence in this reign of the exten- 
sion and development of the Imperial power in the provinces. 
3 Kogyoku Tenno. 4 ie。 ShintG. 
O 2 


XXV. 2. 


XXV 


196 NIHONGI. 


Empress Ame-toyo-takara ikashi-hi tarashi-hime granted the 
Imperial Seal and resigned the Dignity to the Imperial Prince 
Karu, and made a rescript, saying :—‘‘ Thou, the Imperial Prince 
Karu, etc., etc.’’ The Imperial Prince Karu declined firmly 
and repeatedly in favour of Furubito no Ohoye [also called the 
Imperial Prince Furubito no Ohochi], saying :—‘‘ Ohoye no 
Mikoto is the offspring of the former Emperor,' and he is of 
mature age, for both which reasons it is fit that he should 
occupy the Celestial Dignity.” -Upon this, Furubito no Ohoye 
left his seat, and, retiring to a distance, folded his arms and 
excused himself, saying :—‘‘ Let us comply with the sage will of 
the Empress. Why shouldst thou take the trouble to transfer 
it to thy servant? It is my desire to renounce the world, and 
to go to Yoshino, there to devote myself to the practice of the 
Law of Buddha, and thus render support to the Emperor.” 
When he had concluded his refusal, he ungirt the sword which 
he had on, and flung it to the ground. Moreover he gave 
orders to all his household? to ungird their swords. That same 
day he went to the Temple of Hokoji, and there, between the 
Hall of Buddha and the pagoda, he shaved off his beard and 


- hair, and put onthe kesa. In consequence the Imperial Prince 


Karu was unable to persist in his refusal, and, ascending the 
throne, assumed the Dignity. 

At this time Ohotomo no Nagatoko no Muraji [his cognomen 
was Mumakahi], girt with a golden quiver, stood on the right 
hand of the throne,*and Inugami no Takebe no Kimi, girt with 
a golden quiver, stood on the left hand of the throne. The 
functionaries, Omi, Muraji, Kunino Miyakko, Tomo no Miyakko 
and the 180 Be, ranged in order, went round * making obeisance. 
On this day the title of Ko-so-bo* was conferred on the Empress 
Toyo-takara, and Naka no Ohoye was made Prince Imperial, 
Abe no Uchimaro no Omi was made Sa-dai-jin, and Soga no 
Kurayamada Ishikaha no Maro no Omi was made U-dai-jin.‘ 


® 


1 Jomei Tcnno. * The toneri. 

8 Probably a raised dais is meant 

‘ Probably passing before the Emperor in rotation, as at our levees. 

6 Empress Dowager. Lit. Empress grandmother or ancestress. 

5 Sadaijin and Udaijin are respectively Great Minister of the Left and 
Great Minister of the Right. The left has precedence of the right in these 
matters. It isthe sanve characters which above represent Oho-omi which 


KOTOKU. 197 


A great brocade cap of honour was given to Nakatomi no 
Kamako no Muraji, and he was made Naijin,' with an increased 
feudal revenue of a large number of houses,’ etc., etc. Naka- 
tomi no Kamako no Muraji cherished the most sincere loyalty. 
Trusting to his power as ruling Minister, he took place over the 
various functionaries. In respect therefore to advancements 
and dismissals, taking measures or abandoning them, every- 
thing was done in accordance with his counsel, etc., etc.* The 
Buddhist priest‘ Min Hoshi and Kuromaro Takamuko no 
Fubito were made national doctors.* 
15th day. Golden tablets were granted to the Oho-omi, Abe 
no Kurahashi no Maro, and to the Oho-omi, Soga no Yamada 
no Ishikaha no Maro. [One book says they were granted 
refined gold. ] 
roth day. The Emperor, the Empress Dowager, and the 
Prince Imperial summoned together the Ministers under the 
great tsuki® tree, and made an oath appealing to the Gods of 
Heaven and Earth, and saying : 一 
‘‘Heaven covers us: Earth upbears us: the Imperial’ 
way is but one. But in this last degenerate age, the order 
of Lord and Vassal was destroyed, until Supreme Heaven 
by Our hands put to death the traitors. Now, from this 
time forward, both parties shedding their heart’s blood, 
the Lord will eschew double methods of government, and 
the Vassal will avoid duplicity in his service of the 


are here used for daijin. That a change in the mode of reading them took 
place at some time is certain, but it is impossible to fix it exactly. Oho-omi 
is retained below, though daijin is possibly more correct. Sadaijin and 
Udaijin have been in use in our own day. 

' Minister (Omi) of the Interior, i.e. of the Household, a rank next after 
that of Prime Minister. 

2 Of serfs. 

* The “Shukai” editor says the etc., etc. marks a hiatus in the MS. 
much to be deplored. The previous two sentences are a quotation from a 
Chinese history. 

* The word used is Shamon, the equivalent of the Sansk. S’ramana. Vide 
Eitel, p. 157- Min Hoshi is probably the priest who studied in China, 
and whose astronomical knowledge is above referred to. Hoshi is a priestly 
rank, the Sansk. Upadhyaya. 

* Hakase, men of learning—not medical men. 

§ Planera. 7 Or Divine. 


XXV. 4 


4 


XXV. 5. 


A.D. 645. 


XXV. 6. 


1.98 NIHONGI. 


sovereign! On him who breaks this oath, Heaven will 
send a curse and earth a plague, demons will slay them, 
and men will smite them. This is as manifest as the sun 
and moon.” ' 

The style 4th year of the Empress Ame- “toys o-takara ikashi-hi 
tarashi-hime was altered to Daikwa, Ist year.’ 

‘Daikwa, Ist year, Autumn, 7th month, 2nd day. The 
Imperial Princess Hashibito, daughter of the Emperor Okinaga 
tarashi-hi hiro-nuka,*’ was made Empress. Two consorts were 
appointed. The senior was Wo-tarashi-hime, daughter of the 
Oho-omi, Abe no Kurahashi no Maro. She was the mother of 
the Imperial Prince Arima. The junior consort was Chi- 
iratsume, daughter of the Oho-omi, Soga no Yamada no 
Ishikaha no Maro. 

roth day. Koryo, Pekche, and Silla all sent Envoys at the 
same time bearing tribute. The Pekché tribute-envoys were 
also charged with the office of Envoys from Imna and with the 
Imna tribute. But the Pekche Chief Envoy, the Cha-phyong ^ 
Yon-pok, fell ifl, and remained in the official residence of the 
Port,’ so that he did not enter the capital. Kose no Tokuda 


_no Omi addressed the Koryo Envoys on the Emperor's behalf, 
* saying :—‘‘ This is the mandate of the Emperor of Japan, who 


rules the world as a God incarnate. ‘The Envoys sent by the 
Emperor and the Envoys sent by the Koryo Sons of the Gods,’ 
have a brief past, but a long future. Let them, therefore, 
simply continue to pass backwards and forwards with friendly 
hearts.’”” Next he addressed the Pekche Envoys on the 
Emperor's behalf, saying:—‘‘ This is the mandate of the 
Emperor of Japan, who rules the world as a God incarnate. 
‘At first, in the reign of our remote Imperial ancestor, the 
Land of Pekche was made an interior Miyake‘ which might be 


' It may be noted that there is nothing Buddhist or Shint5 in this vow. 
It is pure Chinese. It is not exactly an oath according to our ideas, but an 
imprecation on rebellion. 

? This is the first introduction of the nengd, 年 4%, or year-period, a 
Chinese chronological evice. Vide Introduction to ‘“ Satow's Chronological 
Tables.” Daikwa means great civilization or development. - As a matter 
of fact very revolutionary changes took place in this reign. 

3 Jomei Tenno. * Minister of the Left. > Doubtless Osaka, 

6 A polite term for kings. . 

* i.e. immediately dependent on the throne. 


KOTOKU. 199 


compared to a three-fold cord.’ In more recent times Imna 
was handed over to be a dependency of Pekche. After that, 
Adzumabito, Miwa no Kurikuma no Kimi, was sent to ‘inspect 
the frontier of the Land of Imna, and the King of Pékché, in 
obedience to the Emperor’s behest, showed him all the frontier. 
Yet there’ is a deficiency in the tribute, and it is therefore 
returned. The articles which are the produce of Imna are 
distinctly observed by the Emperor. Now for the future the 
country should be noted down as well the tribute which comes 
from it.* May you, the Cha-phyong and the others, come back 
unchanged in appearance,*® and speedily bring us a clear 
answer. Adzumabito。 Miwa no Kimi, and Mimakahr no 
Miyakko will now be sent again.’ ” | 

A further Imperial order was given—‘‘ Let the wife and 
children of Wi-sa, a Talsol of Kwipu, be sent away.”* 

12th day. The Emperor gave command to the Oho-omi, 
Abe no Kurahashi no Maro, and the Oho-omi, Soga no Ishi- 
kaha no Maro, saying :—‘‘ The Empire should be ruled’ by 
following in the footsteps of the Emperors ofantiquity. More- : 
over, 1n your government of the Empire, you should preserve 
fidelity.” 

13th day. The Emperor gave command to the Oho-c -oml, | 
Abe no Kurahashi no Maro, and the Oho-omi, Soga no Ishikaha 
no Maro, saying :—‘‘ Inquire of the Daibu and the hundred 
Tomo no Miyakko, one after another, as to the method of making 
gladness the means of using the people's services.* | 

14th day. The Oho-omi, Soga no Ishikaha no Maro, 
addressed the Emperor, saying :—“‘ First of all the Gods of 
Heaven and Earth should be propitiated by worship ; thereafter 
affairs of government ought to be considered.” 

On this day, Hirafu, Yamato no Aya no Atahe, was sent. to 


' This is explained to mean Pékché, the Japanese authority in Imna, and 
the native Kings of Imna. 

* The meaning seems to be that, as the Emperor takes special notice of 
the produce of Imna, a list should be prepared showing what tribute is sent 
by Pékché and what by Imna, so that any deficiency may be at once 
recopnizable. 

3 By sickness or old age. 

‘ They were probably hostages. Vide XXIV. 10 

* Of reconciling the people to forced labour. 


XXV. 8. 


200 NIHONGI. 


the province of Wohari and Komaro, Imbe no Obito to the 
province of Mino, to levy offerings for the Gods.' 

8th month, 5th day. Governors of the Eastern provinces 
were appointed. Then the Governors were addressed as 
follows :—‘‘ In accordance with the charge entrusted to Us by 
the Gods of Heaven, We propose at this present for the first 
time to regulate the myriad provinces. 

When you proceed to your posts, prepare registers of all 
the free subjects of the State and of the people under the con- 
trol of others, whether great or small. Take account also of 
the acreage’ of cultivated land. As to the profits arising from 
the gardens and ponds, the water and land, deal with them in 
common with the people.* Moreover it is not competent for 
the provincial Governors, while in their provinces, to decide 
criminal cases, nor are they permitted by accepting bribes to 
bring the people to poverty and misery. When they come up 
to the capital they must not bring large numbers of the people 
in their train. They are only allowed to bring with them the 
Kuni no Miyakko and the district officials.‘ But when they 
travel on public business they may ride the horses of their 
department, and eat the food of their department. From the 
rank of Suke * upwards those who obey this law will surely be 
rewarded, while those who disobey it shall be liable to be 
reduced in cap-rank. On all, from the rank of Hangwan * 


1 Shinto. 

2 fil, which is here rendered acreage, is the Chinese mow, now fixed by 
treaty as equal to 7334 sq. yards. 還 is used here in the more general sense 
of cultivated land generally, not merely rice-fields. The Kana gloss tahatake 
appears to me to be put for AJ in this wider sense. Dr. Florenz interprets 
this expression differently. He takes hata or hatake to represent BA, 
making the whole mean rice-land and dry fields と Reis- und Trockenfelder. 

3 Take them into your counsel. 

‘ This is the way in which the commentators construe this passage. If 
there was any.authority for doing so, I should like to take 84 as equivalent 
to 所 7H 八 a few lines above, or to suppose that this phrase has been 
omitted. This would give the meaning, “the serfs of the Kuni no Miyakko 
and of the district.” These local Governors usually were Kuni no Miyakko. 

> Assistant to a Governor. 

6 The interlinear gloss is Matsurigotobito, i.e. Government-man. It is 
doubtful whether this and many more of these glosses are anything more 
than translations of the Chinese. The hangwan was a sort of aide of the 
chief local authority. Chancellor, perhaps nearly corresponds to it. 


KOrOKU. 201 


downwards, who accept bribes a fine shall be imposed of double 
the amount, and they shall eventually be punished criminally 
according to the greater or less heinousness of the case. Nine 
men are allowed as attendants on a Chief Governor, seven on an 
assistant, and five on a secretary. If this limit is exceeded, 
and they are accompanied by a greater number, both chief and 
followers shall be punished criminally. 

If there be any persons who lay claim toa title,’ but who, 
not being Kuni no Miyakko, Tomo no Miyakko, or Inaki of 
districts by descent, unscrupulously draw up lying memorials, 
saying :—‘ From the time of our forefathers we have had 
charge of this Miyake or have ruled this district "一 in such 
cases, ye, the Governors, must not readily make application to 
the Court in acquiescence in such fictions, but must ascertain 
particularly the true facts before making your report. 

Moreover on waste pieces of ground let arsenals be erected, 
and let the swords and armour, with the bows and arrows of 
the provinces and districts, be deposited together in them. In 
the case of the frontier provinces which border close on the 
Yemishi, let all the weapons be mustered together, and let 
them remain in the hands of their original owners. In regard 
to the six districts of the province of Yamato, let the officials 
who are sent there prepare registers of the population, and 
also take an account of the acreage of cultivated land. 

This means to examine the acreage of the cultivated 
ground, and the numbers, houses, and ages of the people. 

Ye Governors of provinces, take careful note of this and 
withdraw.”? Accordingly presents were made them of silk and 
cloth, which varied in the case of each person. 

This day a bell and box were provided in the Court.’ The 

1 Lit. name. 

2 It would seem that at this time there was a reorganization of the local 
governments, giving a more centralized character to the administration 
temporary Governors superseding in some measure the hereditary titular 
officials. No clear account is given of this change, but it seems plainly to 
be inferred from the above passage. Kokushi, wed f', are not now men- 
tioned for the first time, and it is clear that the change was not made all at 
once. The similar change from the Daimio system to that of local prefec- 
tures in 1868 will occur to the reader. 

* The box was for the purpose of receiving petitions and complaints, like 


the Me-yasu-bako of later times. This custom was derived from China. 
See Florenz’s note. 


XXV. 9g. 


XXV. Ic. 


202 NIHONGI. 


Emperor issued an order, saying :—‘‘ If there be a complainant, 
in case the person in question belongs to a Tomo no Miyakko, 
let the Tomo no Miyakko first make inquiry and then report to 
Us. Incase the person in question has an elder,’ let the elder 
first make inquiry and then report to Us. If, however, the 
Tomo no Miyakko or the elder does not come to a clear 
decision respacting the complaint, let a document be received 
and placed in the box, and punishment will be _ inflicted 
according to the offence. The person who receives the docu- 
ment should at dawn take it and make report to the Inner 
Palace, when We will mark on it the year and month, and com- 
municate it to the Ministers. In case there is any neglect to 
decide it, or if there are malpractices on the part of intriguing 
persons, let the complainant strike the bell. This is why the | 
bell is hung and box provided in the Court. Let the people of 
the Empire know and appreciate Our intention. 

Moreover the law of men and women shall be that the children 
born of a free man and a free woman shall belong to the father: 
if a free man takes to wife a slave woman, her children shall 
belong to the mother : if a free woman marries a slave man, the 
children of the marriage shall belong to the father ; if they are 
slaves of two houses, the children shall belong to the mother. 
The children of temple serfs shall follow the rule for freemen. 
But in regard to others who become slaves, they shall be 
treated according to the rule for slaves. Do ye now publish 
this well to the people as a beginning of regulations.” * 

8th day. A messenger was sent to the Great Temple* to 
summon together the Buddhist priests and nuns, and to address 
them on the part of the Emperor, saying :—‘‘ In the 13th year 
of the reign of the Emperor* who ruled the world in the 
Palace of Shikishima, King Myong of Pekche reverently trans- 
mitted the Law of Buddha to our great Yamato. At this time 
the Ministers in a body were opposed to its transmission. 
Only Soga no Iname no Sukune believed in this Law, and the 
Emperor accordingly instructed him to receive it with reverence. 
In the reign of the Emperor who ruled the world in the Palace 


1 The senior member of his family. 

2 The first example of what we should call legislation. Compare the 
so-called laws of Shotoku Daishi above, A.D. 604. 

3 Kudara Temple. * Kimmei Tenno. 


KorokU: 2O3 


of Wosada,' Soga no Miimako no Sukune, influenced by 
reverence for his deceased father, continued to prize highly the 
doctrines of Buddha.” But the other Ministers had-no faith 
in it, and its institutes had almost perished when the Emperor 
instructed Mimako no Sukune reverently to receive this ‘Law. 
In the reign of the Empress who ruled the world in the Palace 
of Woharida,’ MGmako no Sukune, on ‘behalf of the Empress, 
made an embroidered figure of Buddha sixteen feet high and 
a copper image of Buddha sixteen feet high. He exalted the 
doctrine of Buddha and showed honour to its priests and nuns. 
It is Our desire anew to exalt the pure doctrine and brilliantly 
to promulgate great principles. We therefore appoint as 
professors the following ten persons:—The S‘ramana, Pok- 
nyang, Hyé-un, Syang-an, Nyong-un, and Hyé-chi, Taihdshi * 
of Koma, and Sdbin, Doto, Yerin, Yemyo and Yeon, chief 
priests of temples.’ We separately appoint the Hoshi, Yemyo 
chief priest of the Temple of Kudara. 

Let these ten professors well instruct the priests in general 
in the practice of the teachings of Shaka. It is needful that 
they be made to comply with the Law. If there is a difficulty 
about repairing Temples built by any from the Emperor down 
to the Tomo no Miyakko, We will in all cases assist in doing 
so. We shall also cause Temple Commissioners and Chief 
Priests to be appointed, who shall make a circuit to all the 
temples, and having ascertained the actual facts respecting the 
priests and nuns, their male and female slaves, and the acreage 
of their cultivated lands, report all the particulars clearly 
to us.” 

Accordingly Kume no Omi, Miwa no Shikobu no Kimi, 
and Ohi, Nukadabe no Muraji, were appointed Hoto.* 

gth month, 1st day. Officials were sent on a mission to all 
the provinces to regulate the matter of weapons. 

One book says:—‘‘ From the 6th to the gth month 


' Bindatsu Tenno. 

- NO-jin, BE 1, “he who can produce benevolence,” i.e. Sakyamuni. 

* Suiko Tenno. ‘ A rank in the Buddhist priesthood. 

> I give the last five names the Japanese pronunciation. But some of them 
may have been Coreans. Some editions make “chief priests of temples ” 
part of the original commentary. - 

? we. Heads of the Law. See above, XXII. 38. 


XXV. ii. 


XXV. 12. 


204 NIHONGI. 


messengers were sent to the provinces of the four quarters 
to collect weapons of all kinds.” 

3rd day. The Imperial Prince Furubito, Kahahori, Soga no 
Taguchi no Omi, Shihimi, Mononobe no Yenowi no Muraji, 
Shidaru, Kibi no Kasa no Omi, Maro, Yamato no Aya no fumi 
no Atahe, and Takutsu, Yechi no Hada no Miyakko, plotted 
rebellion. 

One book says :—‘‘ The Heir Apparent Furubito.” One 
book says :—‘‘ Furubito no Ohoye.”" This Imperial Prince 
repaired to the mountains of Yoshino, and he is therefore 
sometimes styled the Heir Apparent of Yoshino. 

12th day. Shidaru, Yoshino no Kasa no Omi, surrendered 
himself to Naka no Ohoye, saying :—‘‘ The Imperial Prince 
Yoshino no Furubito and Kahahori, Soga no Taguchi no Omi, 
etc., having plotted rebellion, thy servant became an accom- 
plice of their party.” 

One book says :—‘‘ Shidaru, Kibi no Kasa no Omi, told 
Abe no Oho-omi and Soga no Oho-omi that he was an 
accomplice of the band of rebels of the Imperial Prince of 
Yoshino, and that he therefore now surrendered himself.” 

Naka no Ohoye straightway sent Uda no Yenomuro no Furu 
and Koma no Miyachi with a considerable force to attack the 
Imperial Prince Furubito no Ohoye and his companions. 

One book says:—‘‘ 11th month, 30th day. Naka no 
Ohoye sent Abe, Kosobe no Omi, and Sahekibe no Komaro, 
these two, with a force of thirty men to attack Furubito no 
Ohoye. They slew Furubito no Ohoye and his children. 
His consorts strangled themselves.’’ One book says :— 
‘‘t1th month. Prince Yoshino no Ohoye plotted rebellion, 
but the matter having become public, he was executed.” 

roth day. Commissioners were sent to all the provinces to 
take a record of the total numbers of the people. The 
Emperor on this occasion made an edict, as follows :— 

7 In the times of all the Emperors, from antiquity down- 
wards, subjects have been set apart for the purpose of making 
notable their reigns and handing down their names to posterity. 
Now the Omi and Muraji, the Tomo no Miyakko and the 
Kuni no Miyakko, have each one set apart their own vassals, 


1 The reference is to the institution of Be with names commemorative of 
the reign. 


KOTOKU. 205 


whom they compel to labour at their arbitrary pleasure. 
Moreover they cut off the hills and seas, the woods and plains, 
the ponds and rice-fields belonging to the provinces and 
districts, and appropriate them to themselves. Their contests 
are never-ceasing. Some engross to themselves many tens of 
thousands of shiro' of rice-land, while others possess in all 
patghes of ground too small to stick a needle into. When 
the time comes for the payment of taxes, the Omi, the Muraji, 
and the Tomo no Miyakko, first collect them for themselves 
and then hand over a share. In the case of repairs to palaces 
or the construction of misasagi, they each bring their own 
vassals, and do the work according to circumstances. The 
Book of Changes says:—‘‘ Diminish that which is above: 
increase that which is below: if measures are framed according 
to the regulations, the resources (of the State) suffer no injury, 
and the people receive no hurt."* 


“At the present time, the people are still few. And yet the 


powerful cut off portions of land and water,’ and converting 
them into private ground, sell it to the people, demanding the 
price yearly. From this time forward the sale‘ of land is not 
allowed. Let no man without due authority make himself a 
landlord, engrossing to himself that which belongs to the 
helpless.”’ 

The people were greatly rejoiced. 

Winter, 12th month, gth day. The Emperor removed the 
capital to Toyosaki in Nagaraat Naniha. Old people, remark- 
ing upon this to one another, said :—‘‘ The movement of rats 
towards Naniha from spring until summer was an omen of the 
removal of the capital."* 

24th day. It was reported from the land of Koshi :—‘ Drift- 
wood of the sea shore passed away towards the east, leaving 
an impression on the sand like a _ ploughed rice-field in 
appearance.” 

This year was the year Kinoto Mi (42nd) of the Cycle. 


' A land measure of 15°13 acres. 
* Vide Legge’s “ Yih-King,” pp. 247 and 262. 
* ie. rice ground and other cultivated land. 
* By sale is evidently meant letting. An early example of a “ Land Act. 
5 A similar story related in Chinese History (in the Wei dynasty) of 
rats indicating a Ch S ¢ capital by their movements. 
ange り 


XXV.13. 


A.D. 646. 


XXV. 14. 


206 NIHONGI. 


2nd year, Spring, rst month, 1st day. As soon as the 
ceremonies of the new year’s congratulations were over, the 
Emperor promulgated an edict of reforms, as follows :— 

“I. Let the people established by the ancient Emperors, etc., 
as representatives of children be abolished, also the Miyake of 
various places and the people owned as serfs by the Wake,' the 
Omi, the Muraji, the Tomo no Miyakko, the Kuni no Miyakko 
and the Mura no Obito.* Let the farmsteads * in various 
places be abolished.”” Consequently fiefs were granted for 
their sustenance ‘ to those of the rank of Daibu and upwards 
on a descending scale.’ Presents of cloth and silk stuffs were 
given to the officials and people, varying in value. 

‘‘Further We say. It is the business of the Daibu to govern 

: the people. If they discharge 
this duty thoroughly, the 
people have trust in them, 
and an increase of their 
revenue is therefore for the 
good of the people. 

II. The capital is for the 
first time to be regulated, and 
Governors appointed for the 
Home provinces and districts. 
Let barriers, outposts, guards, 
and post-horses, both special 
and ordinary, be provided, 
bell-tokens* made, and mountains and rivers regulated.’ 





Bell-token. 


1 See above, Vol. 1. p. 192. 2 Chief men of villages. 

3 Of serfs. 4 Instead of the serfs taken from them. 

S The “ Roku-rei” gives a scale of sustenance-fiefs at a later period. A 
Prime Minister had 3000 houses, a Junior Prime Minister 2000, a Dainagon 
800, etc., etc. These fiefs were hereditary. 

6 | was at first disposed to regard the bells and tokens as different 
objects, but now agree with Dr. Florenz that they are the same. They 
were small globular bells, sometimes single, sometimes in groups as in 
the illustration, and indicated by their shape and number how many 
horses the bearer was entitled to. This institution was borrowed from 
China. | 

7 By the regulation of mountains and rivers is meant the provision of 
guards at ferries and mountain passes which serve as boundanes between 
different provinces. 


KOTOKU. 207 


For each ward in the capital let there be appointed one 
alderman,' and for four wards one chief alderman,’ who shall 
be charged with the superintendence of the population, and 
the examination of criminal matters. For appointment. as 
chief aldermen of wards let men be taken belonging to the 
wards, of unblemished character, firm and upright, so that 
they may fitly sustain the duties of the time. For appoint- 
ments as aldermen, whether of rural townships or of city wards, 
let ordinary subjects be taken belonging to the township or 
ward, of good character and solid capacity. Ifsuch men are 
not to be found in the township or ward in question, it is 
permitted to select and employ men of the adjoining township 
or ward. 

The Home provinces shall include the region from the 
River Yokogaha at Nabari* on the east, from Mount Senoyama 
in Kii on the south, from Kushibuchi in Akashi on the west, and 
from Mount Afusaka-yama in Sasanami in Afumi on the north. 
Districts of forty townships ‘ are constituted Greater Districts, 
of from thirty to four townships are constituted Middle Districts, 
and of three or fewer townships are constituted Lesser Districts. 
For the district authorities, of whatever class, let there be 
taken Kuni no Miyakko of unblemished character, such as 
may fitly sustain the duties of the time, and made Tairei and 
Shorei.* Let men of solid capacity and intelligence who are 
skilled in writing and arithmetic be appointed assistants and 
clerks. 7 

The number of special or ordinary post-horses given shall in 
all cases follow the number of marks on the posting bell-tokens. 
When bell-tokens are given to (officials of) the provinces and 
barriers, let them be held in both cases by the chief official, or 
in his absence by the assistant official. 

III. Let there now be provided for the first time registers of 


1 The interlinear gloss is wosa, or chief. 

2 The interlinear gloss is wzagashi, one who demands. 

3 In Iga. . 

« & Ai or sato consisted of 50 houses. 

? Greater and Lesser Governors. These terms are rendered Kori no 
Miyakko and Suke no Miyakko in the interlinear glosses. But I have little 
doubt that the Chinese words are intended, and that these are mere trans- 
lations, and not the real titles of these officials. 


XXV. I5. 


XXV. 16 


XXV. 17. 


XXV. 18. 


XXAV. 19. 


208 NIHONGI. 


population, books of account and a system of the receipt and 
re-granting of distribution-land.’ 

Let every fifty houses be reckoned a township, and in every 
township let there be one alderman who shall be charged with 
the superintendence of the population,’ the direction of the 
sowing of crops and the cultivation of mulberry trees, the pre- 
vention and examination of offences, and the enforcement of the 
payment of taxes and of forced labour. 

For rice-land, thirty paces in length by twelve paces in 
breadth shall be reckoned a tan.* Ten tan make one chi. 
For each tan the tax is two sheaves and two bundles (such as 
can be grasped in the hand) of rice; for each cho the tax is 
twenty-two sheaves of rice. On mountains or in valleys where 
the land is precipitous, or in remote places where the population 
is scanty, such arrangements are to be made as may be con- 
venient.‘ 

IV. The old taxes and forced labour are abolished, and a 
system of commuted taxes instituted. These shall consist of 
fine silks, coarse silks, raw silk, and floss silk,* all in accordance 
with what is produced in the locality. For each cho of rice- 
land the rate is one rod ° of fine silk, or for four cho one piece 
forty feet in length by two and a half feet in width. For coarse 
silk the rate is two rods (per cho), or one piece for every two 
cho of the same length and width as the fine silk. For cloth 


+ The Denryo (Land Regulations) says, “In granting K0-6ua-den (land 
shared in proportion to population) men shall have two tan, women a third 
less, and children under five years of age none. Lands are granted for a term 
of six years.” This seems to point to a general redistribution of lands once 
in six years, something after the manner still practised in Russia. 

2 j.e. of the registers of population. 

3 Allowing five feet to the pace, this would make the tan gooo square feet. 
The Japanese foot is not very different from our own. The present fam is 
10,800 square feet. Thesinterlinear gloss of EX is kida; but I am strongly 
inclined to think that the Chinese word fa” is here intended. 

4 The “Shikai” editor brings in this last sentence at the end of the 
previous paragraph. It would then apply to the appointment of rural 
aldermen. The old reading is better. ' . 

5 The “Shikai” adds 4f, or cloth, by which is meant fabrics of hemp or 
of the fibre of the inner bark of the paper mulberry. Textiles served the 
purpose of currency in this period, so that this commutation was in the nature 
of a substitution of payment in money for payment in rice. 

6 Ten feet. | 


KOTOKU. 209 


the rate is four rods of the same dimensions as the fine and 
coarse silk, i.e. one tan' for each cho. [No rates of weight 
are anywhere given for silk or floss silk.] Let there be levied 
separately a commuted house tax.* All houses shall pay each 
one rod and two feet of cloth. The extra articles of this tax, 
as well as salt and offerings,® will depend on what is produced 
in the locality. For horses for the public service, let every 
hundred houses contribute one horse of medium quality. Or 
if the horse is: of superior quality, let one be contributed by 
every two hundred houses. If the horses have to be purchased, 

the price shall be-made up by a payment from each house of 
one rod and two feet of cloth. As to weapons, each person 
shall contribute a sword, armour, bow and arrows, a flag, and a 
drum. For coolies, the old system, by which one coolie was 
provided by every thirty houses, is altered, and one coolie is to 
be furnished from every fifty houses [one is for employment as 
a menial servant! for allotment to the various functionaries. 
Fifty houses shall be allotted to provide rations for one coolie, 
and one house shall contribute two rods and two feet of cloth 
and five masu ‘ of rice in lieu of service. 

For waiting-women in the Palace,’ let there be furnished the 
sisters or daughters of district officials of the rank of Shorei or 
upwards—good-looking women [with one male and two female 
servants to attend on them], and let 100 houses be allotted to 
provide rations for one waiting-woman. The cloth and rice 
supplied in lieu of service shall, in every case, follow the same 
rule as for coohies.’’® 

In this month the Emperor occupied the separate Palace of 
Koshiro. He sent messengers to command the provinces and 
districts to repair the arsenals. Yemishi came and did 
homage. 

One book says :—‘‘ The Miyake of Koshiro, in the village 


1 There are two tan to the hiki or piece, which now measures about 
21% yards. 

? The Chinese is J, rendered in Japanese by mitsugi, or tribute. Here 
it seems to exclude the rice-tax, but to include various miscellaneous taxes. — 
* Or “salted articles of food for the Emperor's table.” : 

4 Or sh6 = 109 cubic inches. ? Uneme. 

6 For an account of the modern system of taxation In Japan the reader is 
referred to a paper in the “T.A.S.J.,” Vol. XX., Supplement, p, 121. 

VOL. II. P 


XXV, 20 


XXV. 21. 


210 NIHONGI. 


of Sayabe, at Naniha, was pulled down, and a temporary 
Palace erected.” 

2nd month, 15th day. The Emperor proceeded to the 
Eastern Gate of the Palace, where, by Soga, Oho-omi of the 
Right,’ he decreed as follows :— 

‘‘The God Incarnate, the Emperor Yamato-neko,’ who rules 
the world, gives command to the Ministers assembled in 
his presence, to the Omi, Muraji, Kuni no Miyakko, Tomo no 
Miyakko, and subjects of various classes, saying :— 

‘We are informed that wise rulers of the people hung a bell 
at their gate, and so took cognizance of the complaints of their 


, subjects; they erected buildings in the thoroughfares, where 


they listened to the censures of the passers-by. Even the 
Opinions of the grass and firewood gatherers*® they inquired 
personally and used for their guidance. We therefore, on a 
former occasion, made an edict, saying :—‘‘In ancient times 
the Empire was ruled by having at the Court flags of honour 
for the encouragement of good, and a board of censure, the 
object being to diffuse principles of Government and to invite 
remonstrances.” All this served widely to ascertain the opinions 
of those below. Kwan-Tsze* said:—‘‘ The Emperor Hwang, 
by establishing the Conferences of the Bright Hall,’ observed 
the opinions of the wise on the upper hand, while the Emperor 
Yao, having the inquiries of the street-houses, listened to the 
people on the lower hand. Shun again had flags to proclaim 
merit and thus secure publicity; and Yu set up a drum at his 


1 Or we should perhaps construe Udaijin. 

2 This title is found in the Japanese names of the ancient Emperors 
Korei and his two successors. It also occurs in the Japanese names of the 
Empresses Gemmei and Gensho in the early part of the eighth century. 
Here Yamato-neko is used by the Emperor himself, although it was no part 
of his name. It would appear therefore that it had become, to some extent, 
a common name, like Pharaoh or Cesar. | 

3 Vide Legge’s ‘“‘ Shiking,” p. 501. The ancients had a saying, “ Consult 
the grass and firewood gatherers.” This is the equivalent of our “ Man in 
the street.” 

* One of the most renowned statesmen of Chinese antiquity. Died ns.C. 
645. Vide Mayers’ “Chinese Manual,” p. 91. The quotation is by no means 
accurate. 

> As this is purely legendary, it 1s useless to inquire the nature of the 
institution in question. The term Bright Hall, or Meido is now applied to 
the Imperial University in Japan. 


KOroOKU、 | 211 


Court, thus providing for the investigation into expectations. 
T’ang' had the Court of the general control of Districts, 
whereby he observed the faults of the people. King Wu* had 
the park of the Spirit terrace, and therefore the wise had 
advancement. Thus the sage Emperor and Illustrious 
Sovereigns of antiquity possessed and did not lose; they 
gained and did not destroy.” 

The object of hanging up a bell, of providing a box, and of 
appointing a man to receive petitions, is to make those who 
have grievances or remonstrances deposit their petitions in the 
box. The receivers of petitions are commanded to make their 
report to Us every morning. When We receive this report We 
shall draw the attention of the Ministers to it, and cause them 
to consider it, and We trust that this may be done without 
delay. But if there should be neglect on the part of the : 
Ministers, and a want of diligence or partizan intrigues, and if 
‘We, moreover, should refuse to listen to remonstrance, let the 
complainant strike the bell. There has been already an 
Imperial command to this effect. But some time afterwards 
there was a man of intelligence and uprightness who, cherish- 
ing in his heart the spirit of a national patriot, addressed Us a 
memorial of earnest remonstrance, which he placed in the box 
prepared for the purpose. We therefore now publish it to the 
black-haired people here assembled. This memorial runs as 
follows :—‘‘ Those subjects who come to the capital in con- 
nection with the discharge of their duty to the Government of 
the Country, are detained by the various public functionaries and 
put to forced labour of various kinds, etc., etc.” We are still 
moved with strong sympathy by this. How could the people 
expect that things would come to this? Now no long time has 
elapsed since the capital was removed, so that so far from being 
at home, we are, as it were, strangers. It is therefore impossible 
to avoid employing the people, and they have therefore been, 
against Our will, compelled to labour. As often as Our minds 
dwell on this We have never been able to sleep in _ peace. 
When We saw this memorial we could not refrain from a joyous 
exclamation. We have accordingly complied with the language 


1 Founder of the Shang Dynasty in China, 3.C. 1766. 


2 The founder of the Chow Dynasty, B.c. 1169-1116. --Vide Mayers 
“‘ Handbook,” p. 264. 」 ・ 


P 2 


XXV. 23. 


212 NIHONGI. 


of remonstrance, and have put a stop to the forced services at 
various places. 

In a former edict, We said :—‘‘ Let the man who remonstrates 
sign hisname.′ Those who disobey this injunction are doubt- 
less actuated by a wish to serve their country, and not bya 
desire of personal gain. Whether a man signs his name or not, 
let him not fail to remonstrate with Us on Our neglect or 
forgetfulness.’ ’’' 。 

Another edict was made as follows:—‘‘ There are many 
things of which the assembled people of the land complain. 
Weare now about to explain our principles. Listen attentively 
to what Wesay. Those who come to the capital and assemble 
at Court in order to obtain decisions of doubtful points, should 
not disperse in the morning,’ but remain together in attendance 
at Court.” 

Koryo, Pékché, Imna, and Silla all together sent envoys to 
offer tribute. 

22nd day. The Emperor returned from the detached 
Palace of Koshiro. 

3rd month, 2nd day. An edict was issued to the Governors 
of the Eastern provinces, saying :—‘‘ Do all ye Ministers and 
Daibu assembled in attendance on Us, as well as ye Omi, 
Muraji, Kuni no Miyakko, and Tomo no Miyakko, and also ye 
subjects of every class, listen to this :—He that is lord between 
Heaven and Earth and rules the myriad people ought not to 
exercise control alone: he must have Ministers to support him. 
From generation to generation, therefore, Our Imperial 
ancestors have governed along with the ancestors of you, My 
Ministers. It is Our wish also, with the protecting power of 
the Gods, to associate you with Ourselves in the government. 
We therefore, on a former occasion, appointed Daibu, of good 
family, to the government of the eight Eastern provinces. 
Then the Governors went to their posts. Six obeyed the laws, 
and two were regardless of Our commands. In each case 
censure or praise became audible. We thereupon commended 
those who kept the law, and were severe with those who dis- 
regarded the instructions given them. He that would be a 
ruler, whether he be Lord or Minister, should first correct 


' This ts a difficult passage ; Dr. Florenz renders it somewhat differently. 
* The interlinear Kana has shibaraku, “ for a while.” 


Koroku. 213 


himself, and then correct others. If he do not correct himself, 
how shall he be able to correct others?' He therefore who 
does not correct himself, be he Lord or be he Minister, will 
meet with calamity. Should one not be watchful? If ye, the 
leaders, are upright, who shall presume to be otherwise? Do 
ye now be guided by Our former commands in dispensing your 
judgments.” 1 

roth day. The Emperor made a decree to the Choshushi ぢ 
of the Eastern provinces, saying :— 

‘‘ Hear this, all ye Ministers and Daibu assembled in Our 
presence, as well as ye Kuni no Miyakko and Tomo no Miyakko, 
together with the subjects of all classes! In the 8th month of 
last year, We in person admonished you, saying :—‘ Do not 
use your official authority to appropriate public or private 
property : you should consume food of your own domain, and 
ride horses of your own domain. Those who disregard this 
admonition, if of the rank of Assistant Governor or higher, 
shall be degraded in official rank, if of the rank of Clerk or lower, 
shall be sentenced to flogging. Those who convert property 
to their own use shall be mulcted in double its value.’ Such 
was the edict which We issued. Now, when We inquired 
from the Choshushi and the Miyakko of the various provinces 
whether the local Governors, when they proceeded to their 
posts, attended to this admonition or not, the Choshushi and : 
the others informed Us fully of the facts, to wit :—The offence 
of Kuhi, Hodzumi no Omi, consists in having made exactions 
from each family among the people, and though he repented 
and gave back the things, not doing so completely. His two 
assistants, Fuse no Omi and Shidamu, Kose no Omi, have 
offended by not correcting the error of their chief, etc., etc. 
The inferior officials have all been guilty of offences. The 
offence of Kose no Tokune no Omi consists in having made 
exactions from each family among the people, and though he 
repented and returned the things, not doing so completely. 
He has moreever taken away the horses of the agricultural 


1 See Legye’s ‘‘ Chinese Classics,” Vol. I. p. 221. 

* The institutes of the T’hang dynasty define Choshishi (court-assemble- 
messenger) as persons sent to the capital bearing tribute from the provinces. 
Here they seem to have been officials who reported on the conduct of the 
local officials. 


XXV. 25. 


214. NIHONGI. 


serfs. His two assistants, Yenowi no Muraji and Oshizaka no 
Muraji, did not correct the faults of their chief, but on the 
contrary joined with him in prosecuting their own advantage. 
They have moreover taken away horses belonging to the Kuni 
no Miyakko Sumi, Utena no Atahe, although at first he 
remonstrated with his chief, yet at last became corrupt along 
with him. The inferior officials are all guilty of offences. The 
offence of Ki no Marikida no Omi consists in having sent men 
to Asakura no Kimi and Winouhe' no Kimi to fetch their 
horses for him to look at. Further, he made Asakura no Kimi 
manufacture swords. Further, he got from Asakura no Kimi 
his bow-cloth.? Further, he did not honestly return to their 
owners the articles sent by the Kuni no Miyakko in lieu of 
weapons, but delivered them to the Kuni no Miyakko in an 
irregular manner.* Further, in the province committed to his 
charge, he allowed himself to be robbed ofa sword. Further, in 
the provinceof Yamato he allowed himself to be robbed of a sword. 
These are the offences of Ki no Omi and of his assistants, 
Oho-guchi, Miwa no Kimi, and Momoyori, Kahabe no Omi. 
Their subordinate officials, Shihatsu, Kahabe no Omi, Tajihi no 
Fukame, Mozu no Nagaye, Katsuraki no Saigusa, Naniha no 
Kuhikame, Inukahi no Isogimi, Maro, Iki no Fubito, Tajihi no 
Inume ‘—these eight persons, all are guilty of offences. The 
offence of Adzumi no Muraji consists in this—that when 
Wadoku no Fubito was ill, he caused the Kuni no Miyakko to 
send (him?) government property. Further, he took horses 
belonging to the Yube.* The offence of his assistant Momoyor, 


1 Now pronounced Inouye. 

2 The meaning of this phrase is not quite clear. Cloth was the money of 
the period, and perhaps the bow-cloth was by way of commutation for bows 
to be furnished, or an allowance for making bows. Or it may have been 
one of the articles referred to in the next clause as deposited with the local 
authorities as a security for arms lent out. 

3 The “Shukai” editor's rendering is—-“ reported falsely to the Kuni no 
Miyakko that they had done so.” 

4 It may be observed that the higher ranks of the local .authorities seem 
to have been filled from the old nobility. Most of the subordinates, as 
appears from this passage, had no titles, only apersonal name and a name 
indicative of the locality of their birth or residence. 

s The Yube was originally a Be for the purpose of providing hot baths 
for some Emperor or Prince. This term was also applied to the village where 


KOTOKU. 215 


Kashihade no Omi, consists in his having received and stored 
in his house articles paid in lieu of hay. Further, he took the 
horses of the Kuni no Miyakko and exchanged them for others. 
The two brothers, Ihatsutsu and Yumaro, Kahabeno Omi,' have 
also been guilty of offences. Ohochi no Muraji’s offence 
consists in his having disobeyed Our former decree, which was 
as follows :—‘ Let not the local Governors personally judge the 
plaints of the people in the districts placed under their charge.’ 
He has disobeyed this edict in that he has taken it upon himself 
personally to judge the plaints of the men of Udo, and the matter 
of the slaves of Nakatomi no Toko. Nakatomi no Toko is 
equally guilty with him in this matter. The offence of Kishida 
no Omi consists in his having had his official sword stolen 
when he was in the province of Yamato. Thisshowed a want 
of circumspection. As for Womidori no Omi and Tamba no 
Omi, they have been simply incompetent, but not guilty of 
any offence. The two men, Imbe no Konomi and Mutsuki,’ 
Nakatomi no Muraji, have also been guilty of offences. 
Neither of these two men, viz. Hada no Omi and Taguchi no 
Omi, have committed any offence. The offence of Heguri no 
Omi consists in his having neglected to investigate the plaints 
of the men of Mikuni. Upon a review of these facts we find 
that all this is owing to the neglect and incompetence of you 
three, viz. Ki no Mariki no Omi, Kose no Tokune no Omi and 
Hodzumi no Kuhino Omi. Is it not painful to Us to think of 
your disobedience to Our edict ? Now if he who has pastoral 
care of the people, whether as Lord or Minister, gives a 
personal example of upright conduct, who shall presume to do 
otherwise ? But if he, whether Lord or Minister, be not 
upright in heart, it is fit that he should bear the guilt. What 
avails it to repent afterwards? We shall therefore consider 
the cases of all these local Governors and punish them 
according to the gravity of their offences. 

With regard moreover to the Kuni no Miyakko who have 
disobeyed Our edict by sending presents to the Governors of 
their provinces, and, at length joining with them in the 


the serfs of the Be lived, and subsequently became a mere proper name. 
It is not easy to decide in which application it 1s here used. . 

' Both had the title Kahabe no Omi 

2 This name has the curious signification of rst month. 


A 


XXV. 27. 


XXV. 28. 


216 NIHONGI. 


pursuit ‘of gain, constantly conceive foul wickedness, repressive 
measures are indispensable. But although such are Our 
thoughts, we have only begun to occupy our new palace, and 
are about to make offerings to all the Kami, both which 
matters belong to the present year. Moreover it is not meet 
to employ the people in labour during the months of 
agriculture. But in connection with the building of a new 
palace, it was decidedly impossible to avoid doing so. Deeply 
conscious of both these considerations, We proclaim a general 
amnesty throughout the Empire. From this time forward, let 


the local Governors of provinces and districts be zealous and 


do their utmost. Let them avoid profligacy. Let messengers 
be sent to release all banished men of the various provinces, 
and all prisoners in the gaols without exception. 

In contradistinction from the rest, the following six men, viz.. 
Shihoya no Konoshiro,' Kamikozo *-no ‘Saigusa,’? Asakura no 
Kimi, Mariko no Muraji, Mikaha no Oho-tomo no Atahe and 


Suzuki wo no Atahe, have been obedient tothe Emperor. We 


profoundly commend their sentiments. :‘ 

Let the official rice-fields belonging to the public offices in 
various places be done away with, as well as the lent-rice‘ in 
various places belonging to the Ko-so-bo Kibishima* and let 
her official rice-lands be distributed among all Our Ministers 
and Tomo no Miyakko. Moreover, let rice-land and hill- 
tracts® be given to those temples which are omitted from the 
registers.” 

20th day. The Prince Imperial, by a messenger, addressed 
a petition to the Emperor, saying : 一 "In the reigns of the 
former Emperors, they treated the Empire as a whole, and so 
ruled it. But, when we come to the present time, there was 
division and separation, to the injury of the Work ‘the work 
of the State is meant}. Now that it has devolved on the 
Emperor our Sovereign to have pastoral charge of the myriad 
people, Heaven and Man respond harmoniously to each other, 


1 Shihoya means salt-house; Konoshiro is the name of a kind of 
herring. 

2 Shinto shrine. + Herb of luck. 

‘ Lent out to the peasants at seed-time, to be returned at harvest. 

> The Empress Dowager. She died A.D. 643. 

6 Not arable land. 


KOTOKu. 217 


and the government has been reformed.' I, therefore, filled 
with joy and veneration, place it on my head,’ and prostrating 
myself, address Your Majesty :—‘ The Emperor who now rules 
the Land of the Eight Islandsas an Incarnate Deity inquired 
of thy servant, saying :—‘‘ Should the Koshiro no Iribe in the 
possession of Ministers, Muraji, Tomo no Miyakko, Kuni no 
Miyakko, and established in the days of former Emperors, the 
Mina no Iribe in the private possession of Imperial Princes, and 
the Mina no Iribe belonging to the Imperial Fathers Ohoye 
[Hikobito Ohoye is meant], as well as their Miyake, be allowed 
to remain the same as in former generations, or not?” * Thy 
servant having received this command with reverence, replies 
respectfully, saying :—‘‘ In Heaven there are not two suns: in 
a country there are not tworulers. Itis therefore the Emperor 
alone who is supreme over all the Empire, and who has a right 


to the services of the myriad people. Make a special . 


selection of labourers from the Iribe and from the people 
granted in fee, and follow the former arrangement.* For the 
rest,° it may be feared that they will be put to forced labour on 
private authority. I therefore offer to the Emperor 524 men of 
the Iribe, and 181 Miyake.”’” 

22nd day. The Emperor made a decree, as follows :—‘‘ We 
are informed that a Prince of the Western Land? admonished 
his people, saying :—‘ Those who made interments in ancient 
times resorted to a high ground which they formed into a 
tomb. They did not pile up & mound, nor did they plant 


' This is the same term (i-shin) as is used of the revolution of 1868. 

? This is a figurative expression of his respect for the reformed Govern- 
ment. At this day a Japanese often puts a present to his head in token of 
thanks. 

3 Father of Jomei Tenno. 

* Ko-shiro means literally “ equivalent of children.” The Koshiro no Iribe 
seem to have been communities of serfs (be) instituted (iri) by persons who 
had no children, to perpetuate their name. This practice is frequently 
mentioned above. Mina means august name, and the Mina no Iribe were 
apparently similar communities instituted to perpetuate an Emperor's (or 
Empress's) name. Vide also Chamberlain’s “ Kojiki,” pp. 186, 197, 268, 
269, etc. 

> See above, XXV. 19. 

® Others than Iribe and people granted in fee. 

7 je. China. 


XXV. 29. 


XXV. 30. 


218 NiIHONGI. 


trees." The inner and outer coffin were merely enough to 
last till the bones decayed, the shroud was merely sufficient 
to last till the flesh decayed. I shall therefore cultivate * the 
unproductive pieces of land occupied by these tombs, to the 
end that their place may be forgotten after changing genera- 
tions. Deposit not in them gold or silver or copper or iron, 
and let earthenware objects alone represent the clay chariots 
and straw figures* of antiquity. Let the interstices of the 
coffin be varnished. Let the offerings consist of rice Dre- 
sented three times, and let not pearls or jewels be placed 
in the mouth of the deceased. Bestow not jewel-shirts or 
jade armour. All these things are practices of the unenlight- 
ened vulgar.’ Again it is said:—‘ Burial is putting away, 
and proceeds from the desire to prevent the dead from being 
seen by people.” Of late, the poverty of our people is abso- 
lutely owing to the construction of tombs.‘ We now issue 
regulations making distinction of noble and mean. 

The inner dimensions of tombs of persons of the rank of 
Princes and upwards* shall be nine feet in length by five in 
width. Their outer limits shall be nine fathoms square 
and their height five fathoms.° The work shall be completed 
by rooo labourers in seven days. At the time of interment 
white cloth shall be used for the hangings (of the bier), etc. 
A hearse may be used. 

The inner dimensions of tombs of Superior Ministers? 
shall be similar in length, breadth and height to the above. 


1 The trees planted were evergreens, viz. the fir and cryptomeria, for the 
same reasons as make the yew to be considered a proper churchyard tree 
in this country. 

‘““When the ancients buried their dead, they covered the body thickly 
with pieces of wood, having laid it in the open country. They raised no 
mound over it, nor planted trees around.”—Legge’s “ Yih-King,” p. 308. 

? The “Shakai” has 3} in error for 8. 3 See Vol. I. p. 181. 

4‘ It must be remembered that some of these were of enormous size. 
Vide Chamberlain’s “ Things Japanese,’ 2nd Ed. p. 27. Also above 
Vol I. p. 135. 

5 This does not apply to Imperial tombs. 

6 The height is probably measured along the slope, not perpendicularly. 
The fathom is now of about five feet, but may have been more in those 
days. 

7 ie. Oho-omi, says the “ Shikai ” editor. 


KOTOKU. 219 


Their outer limits shall be seven fathoms square, and they 
shall be three fathoms in height.' The work shall be com- 
pleted by 500 labourers in five days. At the time of interment 
white cloth shall be used for the hangings of the bier, which 
shall be borne on men’s shoulders. 

The inner dimensions of a tomb of a Minister of a lower 
class shall be in every respect similar in length, breadth, and 
height to the above. Their outer limits shall be five fathoms 
square, and they shall be twoand a half fathoms in height. The ・ 
work shall be completed by 250 labourers in three days. At 
the time of interment white cloth shall be used for hangings. 
In other matters the same rule as before is to be followed. 

The inner dimensions of the tombs of persons of the rank ° 
of Dainin and Shonin shall be nine feet in length and four 
feet in height and breadth. The ground shall be made level 
and no mound raised. The work shall be completed by 100 
labourers in one day. 

In the case of persons from the rank of Dairei to that of 
Shochi inclusive, the tombs shall in all respects follow the 
rule of Dainin, but the work shall be completed by fifty 
labourers in one day. 

Let small stones? be used for the tombs of all from the 
rank of Prince down to that of Shochi, and let white cloth 
be used for the hangings. 

When ordinary persons die, let them be buried in the 
ground, and let the hangings be of coarse cloth. Let the 
interment not be delayed for a single day. 

The construction of places of temporary interment is not 
allowed in any case, from Princes down to common people. 

Not only in the Home provinces, but in the provinces 
generally, let plots of ground be set apart for interments.* It 


1 Or 24 feet, says the “ Shikai.” 

2 The reference is doubtless to the stones covering the roof of the vault, 
which were of great size, some which I have seen weighing many tons. A 
note to the “ Shukai” says that stones with monumental inscriptions are 
meant. But no such stones have been found in connection with the tombs 
of this period. 

+ There are numerous groups of these tombs still to be seen, more 
especially in the Home provinces, sometimes thirty or forty together, 
usually on the lowe; slopes of the hills. 


XXV. 32。 


220 NIHONGI. 


is not permitted to pollute the earth by dispersed interments 
in various places. 

When a man dies, there have been cases of people sacri- 
ficing themselves by strangulation, or of strangling others by 
way of sacrifice, or of compelling the dead man’s horse to be 
sacrificed, or of burying valuables in the grave in honour of 
the dead, or of cutting off the hair, and stabbing the thighs 
and pronouncing an eulogy on the dead (while in this condi- 
tion). Let all such old customs be entirely discontinued. 

A certain book says:—‘No gold or silver, no silk 
brocades, and no coloured stuffs are to be buried.’ Again 
it is said : 一 * From the Ministers of all ranks down to the 
common people, it is not allowed to use gold or silver.’ 

Should there be any cases of this decree being disregarded 
and these prohibitions infringed, the relations shall surely 
receive punishment. 

Again, there are many cases of persons who, having seen, 
say that they have not seen, or who, having not seen, say that 
they have seen, or who, having heard, say that they have not 
heard, or who, having not heard, say that they have heard, 
being deliberate hars, and devoid of truth in words and in sight. 

Again, there have been many cases in which slaves, both 
male and female, false to their masters in their poverty, betake 
themselves of their own accord to influential houses in quest 
of a livelihood, which influential houses forcibly detain and 
purchase them, and do not send them to their original owners. 

Again, there have been very many cases in which wives 
or concubines, when dismissed by their husbands, have, after 
the lapse of years, married other husbands, as ordinary morality 
allows. Then their former husbands, after three or four years, 
have made greedy demands on the second husband’s property, 
seeking their own gain. 

Again, there have been very many cases in which men, 
relying on their power, have rudely demanded people's 
daughters in marriage. In the interval, however, before going 
to his house, the girl has, of her own accord, married another, 
and the rude suitor has angrily made demands of the property 
of both families for his own gain. 

Again, there have been numerous cases of this kind. 
Sometimes a wife who has lost her husband marries another 


KOTOKU. 221 


man after the lapse of ten or twenty years and becomes his 
spouse, or an unmarried girl is married for the firsttime. Upon 
this, people, out of envy of the married pair, have made them 
perform purgation. | 7 

Again, there are cases in which women, who have become 
men’s wives and who, being put away owing to their husbands’ 
dislike of them, have, in their mortification at this injury, 
compelled themselves to become blemished * slaves. 

Again, there are cases in which the husband, having 
frequent occasion to be jealous of his wife’s illicit intercourse 
with others, voluntarily appeals to the authorities to decide 
the matter. Let such persons not lay their information until 
they have obtained, let us say, three credible witnesses to join 
with them in making a declaration. Why should they bring 
forward ill-considered plaints ? 

Again, there have been cases of men employed on forced 
labour in border lands who, when the work was over and they 
were returning to their village, have fallen suddenly ill and 
lain down to die by the roadside. Upon this the (inmates of XXV. 33. 
the) houses by the roadside say:—‘ Why should people be 


1 Harahi, clearing away, purgation, is properly a religious ceremony. The 
Oho-harahi, or “ Great Purgation,” was performed every year by the Naka- 
tomi as a general purification of the sins of the people. The ritual used on 
this occasion has come down to us, and is perhaps the mcst interesting of 
the Norito. When harahi was performed in the case of individual offences 
the necessary offerings to the Gods were provided by the guilty person (see 
above, Vol. I. p. 49). From this to 4 penalty the transition is easy, and has 
parallels in other countries. In the present passage the harahi was evi- 
dently what we should now call a “ squeeze.” The “ Tsisho” commentator 
quotes here a statement by one Kurokaha, to the following effect :— 
“Dunng the first month of the year following the marriage of a newly- 
united couple, their friends assemble at the house bearing pails of water, 
with which they souse the husband liberally. This is called harahi.” It 
may not be out of place to point out that marriage is in many uncivilized 
countries considered as an infringement of the rights of the community 
which calls for some sort of compensation. 

2 The meaning of this term—rendered kotosaka in the “Original Com- 
mentary "一 is not very clear. It perhaps applies to persons who were made 
slaves on account of some offence or vice. 

Dr. Florenz and some Japanese scholars whom he consulted take this 
view of this paragraph. I am not sure, however, that the real meaning 1s 
not that the husband, mortified that his wife has left him from dislike, sells 
her as a slave. 


222° NIHONGI. 


allowed to die on our road?’ And they have accordingly 
detained the companions of the deceased and compelled them 
to do purgation. For this reason it often happens that even 
if an elder brother lies down and dies on the road, his younger 
brother will refuse to take up his body (for burial). | 

Again, there are cases of peasants being drowned in a river. 
The bystanders say :—‘ Why should we be made to have any- 
thing to do with drowned men ?’ - They accordingly detain the 
drowned man’s companions and compel them to do purgation. 
For this reason it often happens that even when an elder 
brother is drowned in a river his younger brother will not 
render assistance. 

Again, there are cases of people who, when employed on 
forced labour, cook their rice by the roadside. Upon this the 
(inmates of the) houses by the roadside say :—‘ Why should 
people cook rice at their own pleasure on our road ?’ and have 
compelled them to do purgation. 

Again, there are cases when people have applied to others 
for the loan of pots in which to boil their rice, and the pots 
have knocked against something and have been upset. Upon 
this the owner of the pot compels purgation to be made. 

All such practices are habitual among the unenlightened 
vulgar. Let them now be discontinued without exception, and 
not permitted again. 

Again, there are cases in which peasants, when they are 
about to proceed to the capital, apprehensive lest their riding 
horses should be worn out and unable to go, give two fathoms 
of cloth’ and two bundles of hemp to men of the two provinces 
of Mikaha or Wohari, to hire them to feed their horses. After 
they have been to the capital and are on their way home, they 
make them a present of a spade, and then find that the men of 
Mikaha, etc., have not only failed to feed their horses properly, 
but have allowed them to die of starvation. In the case of 
horses of a superior class, they conceive covetous desires, and 
invent lying tales of their having been stolen, while in the case 
of mares which become pregnant in their house, they cause 
purgation to be made, and in the end make a plunder of the beast. 

Such things having come to our ears, We therefore now 
establish the following regulation :— 


1 Cloth was evidently used as money. 


KOTOKU.. 223 


Whenever horses are left at livery in any of the provinces 
along the highway, let the owner take with him the man whom 
he engages for this purpose, and make a full statement to the 
village elder, handing over (to the latter) at the same time the 
articles given as remuneration. It is unnecessary for him to 
make any further payment when he returns home. If he has 
caused the horse to suffer harm, he should get nothing. 

If anyone disobeys this edict, a severe penalty shall be 
imposed. 

The dues payable to Market Commissioners,' for main roads, 
and to ferrymen, are abolished and lands are granted instead. 

Beginning with the Home provinces, and embracing the 
provinces in all four quarters, during the agricultural months,’ 
let everyone apply himself early to the cultivation of the rice- 
land. It is not meet at sucha time to let them eat dainty food or 
drink sake. Let faithful messengers be appointed to intimate 
this to the Home provinces. And let the Kuni no Miyakko of 
the provinces in every quarter choose good messengers to urge 
(the peasants to work) in accordance with the edict.” 

Autumn, 8th month, r4th day. An edict was issued, 
saying :— 

7 Going back to the origin of things, we find that it is Heaven 
and Earth with the male and female principles of nature,* which 
guard the four seasons from mutual confusion. We find, more- 
over, that it is this Heaven and Earth‘ which produces the ten 
thousand things. Amongst these ten thousand things Man ts the 
most miraculously gifted. Among the most miraculously gifted 
beings, the sage takes the position of ruler. Therefore the 
Sage Rulers, viz. the Emperors, take Heaven as their exemplar 
in ruling the World, and never for a moment dismiss from 
their breasts the thought of how men shall gain their fit place. 

‘Now as to the names of the early Princes, the Omi, Muraji, 
Tomo no Miyakko and Kuni no Miyakko have divided their 


1 The “ Shoku-in-ry6” says the Market Commissioner shall have superin- 
tendence of the currency, commerce, the genuineness of wares, the justness 
of weights and measures, buying and selling prices, and prohibitions and 
offences (relating thereto.) 

2 ie. of getting in the crops. 

* The Yin and Yang of Chinese philosophy. The interlinear gloss has 
samuku-atataka, i.e. “cold and warm,” a most inadequate rendering. 

* 1.e. Nature. 


XXV. 34. 


XXV. 35. 


224 : NIHONGI. 


various Be' and allotted them severally to their various titles (or 
surnames). They afterwards took the various Be of the people, 
and made them reside in the provinces and districts, one mixed 
up with another. The consequence has been to make father 
and child to bear different surnames, and brothers to be 
reckoned of distinct families, while husbands and wives have 
names * different from one another. One family is divided into 
five or split up into six, and both Court and country are there- 
fore filled with contentious suits. Nosettlement has been come 
to, and the mutual confusion grows worse and worse. Let the 
various Be, therefore, beginning with those of the reigning 
Emperor and including those in the possession of the Omi, 
Muraji, etc., be, without exception, abolished, and let them be- 
come subjects of the State. Those who have become Tomo no 
Miyakko by borrowing the names of princes, and those who 
have become Omi or Muraji on the strength of the names of 
ancestors,’ may not fully apprehend our purport, and might 
think, if they heard this announcement without warning, that 
the names borrowed by their ancestors would become extinct. 
We therefore make this announcement beforehand, so that they 
may understand what are our intentions. 

The children of rulers succeed one another in the government 
of the Empire, and it is well known that the names of the actual 
Emperor and of his Imperial ancestors will not be forgotten by 
the world. But the names of sovereigns are lightly given to 
rivers and plains,’ or common people are called by them. This 


' Instituted in commemoration of Princes and bearing their names, or 
names intended to recall their memory. 

2 4% or Names must here apply to surnames, or rather Be names. The 
Japanese at this time had no proper surnaines, and the Chinese characters 
for the two kinds of names are not always rightly distinguished. 

3 The “Shukai” quotes here the instances of Kibitsuhiko no Mikoto, 
whose descendants were called Kibino Omi, and Achiki, whose descendants 
were styled Achiki no Fubito. 

4 The “Shukai” editor instances Annei Tenno, whose name of Shiki-tsu- 
hiko is borne by the plain of Shikiin Yamato, and Yiriaku Tenno。 whose 
name of Ohohatsuse is applied to the River Hatsuse-gawa. But it is more 
jkely that the facts are the other way, and that the names of places were 
given to the Emperors. 

The “ Shoku-ni-hon-go-ki” (a continuation of the “ Nihongi”) records an 
edict which directed the alteration of names of persons, villages, mountams, 
or rivers, which coincided with the names (ZzzzzZ) of Emperors. 


KOTOKU. 225 


is a truly fearful state of things. The appellations of sovereigns, 
like the sun and moon, will float afar: the names of those of 
the Imperial line' will last for ever, like unto Heaven and 
Earth. Such being our opinion, we announce as follows :— 
‘Do ye all, from those of the Imperial line down to the Ministers, 
the Daibu, Omi, Muraji, and Tomo no Miyakko, who do Us 
service, (in short) all persons of whatever Uji? [One book has 
‘royal subjects of whatever name ’], give ear to what We say. 
With regard to the form of your service, We now abolish the 
former offices and constitute afresh the hundred bureaus. 
We shall, moreover, grant grades of rank and confer official 
dignities.* 

Let the local Governors who are now being despatched, 
and also the Kuni no Miyakko of the same provinces, give ear 
to what we say. In regard to the method of administration 
notified last year to the Court Assembly,‘ let the previous 


arrangement be followed, and let the rice-lands which are re- ・ 


ceived and measured be granted equally to the people, without 
distinction of persons. In granting rice-lands the peasants’ 
houses should adjoin the land. Those whose houses lie near 
the lands must therefore have the preference. In this sense 
receive Our Injunctions. 

In regard to commuted taxes," they should be collected from 
males (only). 

Labourers should be supplied at the rate of one for every 
fifty houses. The boundaries of the provinces should be 
examined and a description or map prepared, which should be 
brought here and produced for Our inspection. The names of 
the provinces and districts will be settled when you come. 

With respect to the places where embankments are to be 
constructed, or canals dug, and the extent of rice-land to be 


1 Bl -f, lit. ancestors and children. But I strongly suspect that yi 
is a mistake for 旦 imperial. 

2 House of nobles. 

3 This edict seems intendedas a final severance of titles of various kinds from 
the offices they nominally represent. Official rank (fi£) and grade of office (‘E) 
do not invariably correspond, though they do in a general way. A Daijin, for 
example, is not necessarily first rank, though he will doubtless hold high 
rank, second or third at least. 

* Choshu. The reference is to the Choshushi named above, XXV. 23. 

> See above, XXV. 17. § Of other things than rice. 

VOL. II. O 


XXV. 36. 


A.D. 647. 


XXV. 37, 


226 NIHONGI. 


brought under cultivation, in the various provinces, uniform 
provision will be made for causing such work to be executed.’ 
_ Give ear to and understand these injunctions.” 

gth month. The Shotoko, Kuromaro, Takamuko no Hakase, 
was sent to Silla to cause them to send a hostage. Ultimately 
the tribute from Imna was discontinued. 

In this month the Emperor occupied the temporary Palace 
of Kahadzu.' [Some books have “ detached Palace.’’| 

In this year the rats of the province of Koshi drew together 
in troops by night and day, and took their departure towards 
the East. 

3rd year, Spring, Ist month, 15thday. There wasarchery at 
the Court. 

On this day Koryo and Silla sent messengers together to offer 
tribute. 

Summer, qth month, 29th day. An edict was issued as 
follows :— 
' The Empire was entrusted (by the Sun-Goddess to her 
descendants, with the words) ‘ My children, in their capacity of 
Deities, shall rule it.’ [The phrase #€ 神 means to follow the 
way of the Gods, or again to possess in oneself the way of 
the Gods.] For this reason, this country, since Heaven and 
Earth began, has been a monarchy. From the time that 
Our Imperial ancestor? first ruled the land, there has been 
great concord* in the Empire, and there has never been any 
factiousness. In recent times, however, the names, first of the 
Gods, and then of the Emperors, have in some cases been 
Separated (from their proper application) and converted into 
the Ujiof Omi or Muraji, or they have been separated and made 
the qualifications of Miyakko,* etc. In consequence of this, the 
minds of the people of the whole country take a strong 
partisan bias, and conceiving a deep sense of the me and thee, 
hold firmly each to their names. Moreover the feeble and in- 
competent Omi, Muraji, Tomo no Miyakko and Kuni no 


} Probably pronounced Kodzu and identical with 商 {# (Kédzu), where 
a palace of the Emperor Nintoku stood at Osaka. 

2 Jimmu Tenno. * Vide Legge’s “ Shooking,” p. 337. 

4 The “ Shikai” editor gives as instances that the descendants of the God 
Oho-kuni-nushi are called Oho-kuni-nushi, of Oho-kume no Mikoto are called 
Kume no Atahe。 


KOTOkU。 227 


Miyakko make of such names thelr family names; and so the 
names of Gods and the names of sovereigns are applied to per- 
sons and places in an unauthorized manner, in accordance with 
the bent of their own feelings. Now, by using the names of 
Gods and the names of sovereigns as bribes, they draw to 
themselves the slaves of others, and so bring dishonour upon 
unspotted names. The consequence is that the minds of the 
people have become unsettled and the government of the coun- 
try cannot be carried on. The duty has therefore now devolved 
on Us in Our capacity as Celestial Divinity, to regulate and 
settle these things. In order to make them understood, and 
thereby to order the State and to order the people, We shall 
issue, one after another, a succession of edicts, one earlier, 
another later, one to-day and another to-morrow. But the 
people, who have always trusted in the civilizing influence’ ex- 
ercised by the Emperors, and who are used to old customs, will 
certainly find it hard to wait until these edicts are made. We 
shall therefore remit to all, from Princes and Ministers down 
to the common people of all classes, the tax in lieu of service.” 

In this year Wogohori* was pulled down and a Palace 
built. | 

The Emperor, having taken up his residence in the Palace 
of Wogohori, established a Law for Ceremonies, the regulations 
of which were as follows :— 

All persons holding official rank must draw up in lines to 
right and left outside the south gate at the hour of the Tiger,’ 
and wait there until the first appearance of the sun. They 
shall then enter the Court, and having made their obeisances, 
shall attend in the Hall. Those who come late will not be 
permitted to enter and take up their attendance. When the 
hour of the Horse‘ arrives, they shall retire when they hear 
the sound of the bell. The officer whose business it is to strike 
the bell shall wear a red apron. The bell-stand shall be set up 
in the Middle Court. 


' The interlinear gloss is mi omofu koto, i.e. “ august thoughts,” which is 
ludicrously inadequate. It is as impossible to render such phrases in pure 
Japanese as it would be in Anglo-Saxon. 

* The small (government house of a) district. It seems to have become a 
proper name. 

3 3 to 5 a.m. ‘ 11 to I, noon. 


の 2 


XXV. 38. 


228 NIHONGI. 


The engineer of the rank of Daisen,' Aratawi no Hirafu, 
Yamato no Aya no Atahe, mistakenly dug a canal which heled 
to Naniha and thereby distressed the people. Upon this some 
one presented a memorial of remonstrance, and the Emperor 
made a decree, saying :—‘‘ We unwisely gave ear to Hirafu’s 
misrepresentations, and so dug this canal to no purpose. It 
is We who are to blame.” That same day the work was 
discontinued.* 

Winter, roth month, rrth day. The Emperor made a 
progress to the hot baths of Arima. He was accompanied by 
the Oho-omi of the Right and Left, and by the other Ministers 
and Daibu. 

12th month, last day. The Emperor returned from the hot 
baths and stayed in the temporary Palace of Muko. 

On this day the Palace of the Prince Imperial took fire, to 
the great marvel of the people of that time. 

In this year there were instituted caps of seven kinds and 
thirteen grades. 

The first was called Shoku-kwan.‘ Of this there were 
two grades, the greater and the lesser. It was made of 
woven stuff, and embroidered on the borders. The colour of 
the clothing was in both cases dark purple. 

The second was called Shu-kwan.*′ Of this there were 
two grades, the greater and the lesser. It was made of 


1 This rank was not introduced until later. 

2 It is thesame person who is called above Hirafu, Yamato noAya noAtahe, 
and below Hirafu, Aratawi no Atahe. A few lines further on, the Emperor 
speaks of him as Hirafu. The complete title Aratawi no Hirafu, Yamato no 
Aya no Atahe, corresponds pretty exactly to such an English description as 
‘“Edmund of Langley, Duke of York.” Hirafu is the personal name corre- 
sponding to Edmund ; Langley and Aratawi are names of places, the 
residences of the persons in question or their forefathers ; Duke and Atahe 
are titles. Yamato no Ayais, however, the name of a community of artisans 
of presumed Chinese descent who were settled in Yamato, while York 
is a territorial designation, of which, it may be noted, there are plenty 
among the ancient Japanese nobility. 

3 I have myself in 1869 seen a canal in course of construction at Osaka, 
which cost many thousands of pounds, and which was ultimately abandoned 
as impracticable. 

4 i.e. woven-cap. No doubt some special fabric is meant, which it is now 
difficult to identify. 

* Embroidered cap. 


KOTOKU. 229 


embroidered stuff. The border of the cap and the colour of 
the clothing was the same as for the Shoku-kwan. 

The third was called Shi-kwan.′ Of this there were two 
grades, the greater and the lesser. It was made of purple 
material, with a border of woven stuff. The colour of the 
clothing was light purple. | 

The. fourth was called Kin-kwan.? Of this there were 
two grades, the greater and the lesser. The greater Kin-kwan 
was made of Dai-haku-sen * brocade, and had the cap-border 
of woven stuff: the lesser Kin-kwan was made of Sho-haku- 
sen brocade, and had the cap-border of Dai-haku-sen brocade. 
The colour of the clothing was in both cases true dark red. 

The fifth was called Sei-kwan,‘ and was made of blue silk. 
Of this there were two grades, the greater and the lesser. The 
greater Sei-kwan had a border of Dai-haku-sen brocade. The 
colour of the clothing was in both cases deep violet. 

The sixth was called Kok-kwan,* and was made of black 
silk. Of this there were two grades, the greater and the lesser. 
The greater Kok-kwan had a border of wheel-pattern brocade. 
The lesser Kok-kwan had a border of diamond-pattern 
brocade. The colour of the clothing was in both cases green.‘ 

The seventh was called Kembu’ [the initial (or lowest) rank. 
It was also called Risshin].* It was made of black silk and 
had a border of dark violet. 

In addition to the above there were To-kwan,’ made of 
black silk. These caps had varnished gauze stretched behind. 

1 Purple-cap. ? Brocade-cap. 

3 Nothing more is known of this than that Hakusen seems to have been 
the name of a place. 

4 Blue cap. Neither the Chinese nor Japanese in ordinary speech.or 
writing think it worth while to distinguish between green and blue. J, the 
Chinese character used here stands for both colours, and the corresponding 
Japanese word awoki may be either green or blue. It is also used of a pale 
complexion, and, strange to say, of a black horse. It does not follow that 
these nations cannot distinguish between green and blue. I have seen a 
dyer’s sample book which contained numerous shades of both, each with an 
appropriate name. 

> Black-cap. 6 Especially grass-green. 

7 Kembu means “ to establish valour.” 

§ Risshin means advancement. 

? Stirrup-caps, so called no doubt from their shape. The Japanese name 
‘ts tsubo-kammuyy j.e. jare-Caps. 


XXV. 39. 


て XV. 40. 


230 NIHONGI. 


Distinctions of rank were indicated by the border and the 
hair ornaments.’ The latter were in shape likea cicada. The 
hair ornaments of the grades from the Lesser Kin-kwan 
upwards were of a combination of gold and silver: the hair 
ornaments of the Greater and Lesser Seikwan were made of 
silver: the hair ornaments of the Greater and Lesser Kok- 


_ kwan were made of copper. The Kembu caps had no hair 


ornaments. 

These caps were worn at Grand Assemblies,’ when foreign 
guests were entertained, and at the (Buddhist) maigre feasts of 
the fourth * month and seventh month. 

Silla sent Kim Chhyun-chhyu, a Superior Minister, of the 


rank of Greater Ason, and others to accompany the Hakase, 


A.D. 048. 


Takamuko no Kuromaro, of Shotoko rank, and Oshikuma, 
Nakatomi no Muraji, of middle Shosen rank,‘ and bring a 
present to the Emperor of a peacock and a parrot. Chhyun- 
chhyu was made a hostage. He was a handsome man, who 


-talked and smiled agreeably.* 


The Nutari * barrier was constructed, and a barrier-settlement 
established. Old men talked to one another, saying :—‘‘ The 
migration of the rats towards the East some years ago 
prefigured the making of this barrier.” 

4th year. Spring, rst month, 1st day. The ceremony of 
New Year's congratulations took place. 

In the evening the Emperor proceeded to the Palace of 
Toyosaki in Naniha. 

znd month, rst day. Student priests were sent to Corea. 

8th day. The Oho-omi Abe invited the four classes’ to the 
Temple of Shitendji, where, having brought in four images of 
Buddha, he had them enshrined within the pagoda. He con- 


1 Uzu. 

2 As at the New Year's receptions, the ceremony of accession, etc. 

3 The anniversary of the birth of Buddha and the festival of All-Souls— 
now known as bon. Vide Eitel’s “Handbook "一 article Ullambana, also 
“Things Japanese,” pp. 155, 156. 

4 See below, XXV. 41, where, however, no middle Shosen rank is 
mentioned, only upper and lower. 

> He is mentioned in the “ Tongkam.” 

6 In Echigo, as a defence against the Yemishi or Ainos. 

7 Of Buddhists, viz.: Biku (Bhikchu), Bikuni (Bhikchuni), Uhasoku (Upa- 
saka) and Ubai (Upasika). Priests, nuns, and lay members, male and female. 


KOrOKU。 231 


structed a figure of the wondrous Vulture Mountain, which he 
made by piling up drums on one another. 

Summer, 4th month, 1st day. The old caps were discon- 
tinued. The Oho-omi of the Left and Right, however, 
continued to wear the old caps. 

This year Silla sent envoys bearing tribute. 

The barrier of Ihabune * was put to rights as a precaution 
against the Yemishi. Eventually subjects from the provinces 
of Koshi and Shinano were selected, and a barrier-settlement 
for the first time established. 

5th year. Spring, rst month, rst day. The New Year's 
congratulations took place. 

2nd month. Nineteen cap grades were instituted, as 
follows : 一 


First Dai-shiki (greater-woven-stuff} 
Second Sho-shiki (lesser-woven-stuff) 
Third Dai-shu (greater embroidery) 
Fourth Sho-shu (lesser do. ) 
Fifth Dai-shi (greater purple) 
Sixth Sho-shi (lesser do. ) 


Seventh Upper Dai-kwa (greater flower) 
Eighth Lower Dai-kwa ( do. ) 


Ninth Upper Sho-kwa (lesser flower) 
Tenth Lower Sho-kwa ( do. ) 
Eleventh Upper Dai-sen * (greater mountain) 
Twelfth Lower Dai-sen ( do. / 
Thirteenth Upper Sho-sen (lesser mountain) 
Fourteenth Lower Sho-sen ( do. ) 


Fifteenth Upper Dai-otsu ‘ 
Sixteenth Lower Dai-otsu 
Seventeenth Upper Sho-otsu 


1 Gridhrakuta. Vide Eitel, sub voce. 3 In Echigo. * Or Daisan. 

4 Otsu (G) is stated by the Japanese commentators to be put for $5, 
which has the same sound, Dai-otsu would then mean Greater Kingfisher, 
and Sho-otsu Lesser Kingfisher, and it is true that there was a kingfisher 
cap in China. But does not rather the following extract from Giles apply ?— 
“The Z of the tiger,—i.e. its majesty, which is supposed to be in the shape 
of this character, and concealed under the skin of its ribs. Anyone who 
gets it and wears it, aS an official will be a terror to evil-doers, while as a 
private individua} he will have no enemies.” 


XXV。41!。 


A.D. 649. 


XXV. 42 


232 NIHONGI. 


Eighteenth Lower Sho-otsu 

Nineteenth Risshin (Promotion or advancement) 

In this month an order was given to the Hakase, Takamuko 
no Kuromaro, and the Buddhist Priest Bin to establish Eight 
Departments of State and one hundred bureaus.’ 

3rd month, 17th day. Abe no Oho-omi died. The Emperor 
proceeded to the Shujaku * gate, where he raised up lamenta- 
tions for him and showed much emotion. The Empress 
Dowager, the Prince Imperial, and the other Princes, together 
with the Ministers of every rank, all, following his example, 
mourned and lamented.* 

24th day. Hiuga, Soga no Omi [styled * Musashi] slandered 
the Oho-omi Kurayamada to the Prince Imperial, saying :— 
7 Maro, thy servant's elder brother by a different mother, ts 
watching the opportunity of the Prince Imperial making an 
excursion to the seaside, in order to do him a mischief. He 
will ere long commit treason.” The Prince Imperial believed 
this. The Emperor sent Ohotomo no Komano Muraji, 
Mikuni no Maro no Kimi, and Hodzumi no Kurafu no Omi to 
the Oho-omi, Kurayamada no Maro, and questioned him as to 
the truth of the charge of treason. The Oho-omi answered 
and said :—‘“‘ I will have a personal interview with the Emperor, 


1 These eight Departments were in imitation of the six boards of the 
Thang Dynasty in China. They were the Nakatsukasa Sho, or Central 
Department ; the Shikibu Sho, or Board of Civil Office ; the Jibu Sho, or 
Board of Ceremonies; the Mimbu Sho, or Board of Population; the 
Hyobu Sho, or Board of War; the Gyobu Sho, or Board of Justice ; the 
Ohokura Sho, or Treasury ; and the Kunai Sho, or Household Department. 
Those who wish to examine this matter more particularly are referred to 
Walter Dickson’s “ Japan,” Count Ito's “Commentaries on the Constitution 
of the Empire,’ from which Dr. Florenz quotes largely, and Mayers’ 
“ Chinese Handbook,” pp. 324, 326, 332. Of course the word “ hundred ” in 
hundred bureaus is not to be taken literally. 

2 The Scarlet Bird or South Gate. 

3 This reminds one of Achilles acting as fugleman to the mourners at the 
funeral of Patroclus—rotoe 6e ITyAei6 ヵ s ddwvor eEnpxe yoo. “ Iliad,” XXIII. 17. 
The official character of the mourning is shown by the fact that it took 
place at the Southern Gate of the Palace. The Emperor's official position is 
facing the South, even at this day. 

‘ The F or style. “A name or style taken at the age of twenty. A 
man’s Prince and father call him by his ming (%), other people call him 
by his 字 or style.”—Giles. 


KOTOKU. 233 


and shall then answer to the charge brought against me.” The 
Emperor again sent Mikuni no Maro no Kimi and Hodzumi, 
Kurafu no Omi, to investigate the circumstances of the treason. 
The Oho-omi, Maro, again answered as before. The Emperor 
was therefore about to raise an armed force and surround there- 
with the Oho-omi’s house, when the Oho-omi, taking with him 
his two sons, Hoshi'and Akagoma [also called Mawosu] , fled 
by way of Chinu towards the boundary of the province of 
Yamato. Before this, Koshi, the Oho-omi's eldest son, was 
already staying in Yamato, where he was building the Temple. 
[This means that he was staying in the Yamada house.] Now 
being suddenly apprised that his father was coming thither in 
flight, he went out to meet him at the great Tsuki tree in 
Imaki. Having approached, he took the lead and entered the 
Temple. Then he looked back to the Oho-omi and said :— 
7 Koshi desires to advance straight on in person, and oppose 
the army which is coming.” But the Oho-omi would not allow it. 
That night Koshi conceived the idea of burning the Palace 
[the Palace of Woharida is meant], and went on assembling 
troops. | 

25th day. The Oho-omi addressed his eldest son Koshi, 
saying :—‘‘ Dost thou love thy life?” Koshi answered and 
said :—‘‘I love it not.” The Oho-omi thereupon harangued 
the priests of the Yamada Temple, his eldest son Koshi and 
some tens of other persons, saying :—‘‘ Shall one who is in the 
position of vassal contrive treason against his Lord? Shall 
the duty of ason to a father be brought to nothing? This 
temple was originally built, not for me personally, but under a 
vow for the sake of the Emperor. I have now been slandered 
by Musashi, and I fear that I shall be unjustly put to death. 
With so near a prospect of the yellow springs,’? I would with- 
draw (from life) still cherishing fidelity in my bosom, and the 
object of my coming to this Temple is that my last moments 
may be made easier.” 

When he had done speaking, he opened the door of the 
Buddha Hall and uttered a vow, saying : 一 "In all future 
births and existences, let me not have resentment against my 
sovereign!’’ When he had made this vow, he strangled him- 


' Hoshi means Buddhist priest: 2 Hades. 


XXV. 43. 


XXV. 44. 


234 NIHONGI. 


self and died. His wife and children, to the number of eight 
persons, sacrificed ' themselves with him. 

On this day, Oho-tomo no Koma no Muraji and Soga no 
Hiuga no Omi were sent as Generals in command of a body of 
troops to pursue the Oho-omi. General Ohotomo no Muraji 
and his colleague had gone as far as Kuroyama when Mu, 
Hashi no Muraji, and Omimaro, Uneme no Omi, came running 
from the Yamada Temple, and brought information that the 
Oho-omi Soga, with his three sons and one daughter, had 
already committed suicide together by strangulation. The 
Generals therefore returned from Tajihi no Saka. 

26th day. The wife, children, and personal attendants of 
the Oho-omi Yamada, who committed suicide by strangulation, 
were many. Kurafu, Hodzumi no Omi, arrested in a body the 
Oho-omi’s people, viz. Tsukushi, Taguchi no Omi, and others, 
placed cangues round their necks, and tied their hands behind 
their backs. That night, Maro, Kino Omi, Hiuga, Soga no Omi, 
and Kurafu, Hodzumi no Omi, having surrounded the Temple 
with an armed force, called Shiho, Mononobe no Futsuta no 
Miyakko, and ordered him to cut off the Oho-omi’s head. 
Upon this Futsuta no Shiho drew his sword, raised up the 
body on its point, yelled and reviled, and then cut it off. 

30th day. There were executed, as implicated with the 
Oho-omi, Soga no Yamada, Tsukushi, Taguchi no Omi, 
Miminashi no Dotoko, Takada no Shikowo,? Nukadabe no 
Yumasu no Muraji, Hada no Adera and others, fourteen persons 
in all. Nine were strangled,’ and fifteen banished. 

In this month, messengers were sent to take over the property 
of the Oho-omi, Yamada. Among his property was a beautiful 
book with the inscription ‘‘ Book belonging to the Prince 
Imperial,” and a valuable object inscribed ‘‘ Property of the 
Prince Imperial.” When the messengers returned and reported 
the circumstances of their having taken over the property, the 
Prince Imperial recognized for the first time that the heart of 
the Oho-omi had remained pure and unspotted. He was seized 
with shame and remorse for the past, and bewailed his fate 


1 Fay Ae, Junshi. * Ugly-inan. 

3 Owing to the objection entertained in China and Japan to the mutilation 
of the body, hanging or strangulation is reckoned a less severe punishment 
than decapitation. 


-KOTOKU. 235 


incessantly. Hiuga no Omi was accordingly appointed Viceroy 
of Tsukushi. The people of the time said to one another, “‘ Is 
not this a disguised banishment ?’”’ 

When Soga no Miyakko hime, consort of the Prince Imperial, 
heard that her father the Oho-omi had been decapitated by 
Shiho, she took it deeply to heart, and grieved bitterly. She 
detested hearing Shiho’s name mentioned, and so her personal 
attendants, whenever they had occasion to speak of salt (shiho), 
altered the word and called it Kitashi.! At last Miyakko hime 
died of a broken heart. When the Prince Imperial heard that 
she had passed away, he was grieved and deeply shocked, and 
bewailed her loss exceedingly. Upon this Mitsu, Nunaka 
Kahara no Fubito, came forward and presented verses of poetry 
as follows :— 


On a mountain-stream 

Two mandarin-ducks? there be, 

Well matched together :— 

But the wife who was a like mate for me 
Who is it that has taken away? 


This was the first verse. 


Though on every tree 
The flowers are blooming, 
How can it be that 

My darling wife 

Does not blossom again ? 

This was the second verse. 

The Prince Imperial, with a sigh of deep despair, praised 
the verses, saying :—‘‘ How beautiful! how pathetic!’”’ So he 
gave him his lute* and made him sing them. He also presented 
him with four hiki of silk, twenty tan of cloth, and two bags 
of floss silk. ; 

Summer, 4th month, 2oth day. Kose no Tokodako no Omi, 
of Shoshi rank, was granted the rank of Daishi, and was made 
Oho-omi of the Left.‘ 

Ohotomo no Nagatoko no Muraji [styled Mumakahi] of 


1 Hard or coarse salt. 


3 The emblem of conjugal love in China and Japan, like the turtle dove in 
Europe. 


3 Koto. * Sadaijin in later parlance. 


XXV. 45. 


XXV. 46. 


A.D. 650 


XXV. 47. 


236 NIHONGI. 


Shoshi rank, was granted the rank of Daishi, and was made 
Oho-omi of the Right.' 

5th month, 1st day. Shikofu, Miwa no Kimi, of Lower 
Shokwa rank, Tsunomaro, Harahibe no Muraji* of Upper 
Daisen rank, and others were sent to Silla. 

This year, the Queen of Silla sent Kim Ta-sya, Sa-son of 
Sa-ték-pu, as hostage. He had a suite of thirty persons. 

One Buddhist priest, two Si-rang,* one Assistant, one 
Usher, five Chung-kék,‘ ten Artists,* one Interpreter, 
and sixteen servants of various kinds—in all thirty-seven 
persons. 

Hakuchi,‘ rst year, Spring, rst month, rst day. The Imperial 
chariot proceeded to the Palace of Ajifu, where the Emperor 
viewed the ceremonies of the New Year’s congratulations. 

On this day the Imperial chariot returned to the Palace. 

2nd month, gth day. Shikofu, Kusakabe no Muraji, 
Governor of the Province of Anato, presented to the Emperor 
a white pheasant, saying :—‘‘ Nihe, a relation of Obito, the Kuni 
no Miyakko, caught it on the gth day of the first month on 
Mount Wonoyama.” Upon this inquiry was made of the Lords 
of Pekche, who said :—“‘ In the eleventh year’ of Yung-p‘ing, 
in the reign of Ming Ti of the Later Han dynasty, white 
pheasants were scen in a certain place.” Further, inquiry was 
made of the Buddhist priests, who answered and said :—‘* With 
our ears we have not heard, nor with our eyes have we seen 
such. May it please Your Majesty to order a general amnesty ; 
and so give joy to the hearts of the people.”’ 

The Priest Doto said :—‘* At one time Koryo desired to build 
a Buddhist Temple. There was no place which was not 
examined for this purpose. Then in a certain place a white 


し じ daijn. 

> A note in the “ Shukai” identifies this family with the Kamori no Munaji 
of the “ Seishiroku.’ ‘They seem to have had originally something to do with 
the performance of the harahi or purification ceremonies. 

3 In China 49 § are Vice-Presidents of a Board. Chancellors (?) 

‘ 中 ZS literally middle guests, officials of middle rank. 

5 Including skilled artisans. 

"ie. “white pheasant.” The reason for this name of the yearxperiod 
appears below. 

7 A.D. 68. 


KOTOKU. 237 


deer was seen quietly moving, and eventually a Temple was 
built on this spot. It was called the Temple of the park of the 
white deer, and the practice of the Buddhist Law was there 
permanently established. Again, a white sparrow was seen at 
the farmstead of a certain Temple. The people of the country 
all said that it was a good omen. Moreover, Envoys sent to 
Great Thang’ brought back a dead crow with three legs.* The 
people of the country again said that this was a good omen. 
Though these things are trifles, yet they are deemed of favour- 
able omen. Much more is this so in the case of a white 
pheasant.” 

The Priest Bin said :—‘‘ This is to be deemed a lucky omen, 
and it may reasonably be accounted a rare object. I have 
respectfully heard that when a Ruler extends his influence to 
all four quarters, then will white pheasants be seen. They 
appear, moreover, when a Ruler’s sacrifices are not in mutual 
disaccord, and when his banquets and costumes are in due 
measure. Again, when a Ruler is of frugal habits, white 
pheasants are made to come forth on the hills. Again, they 
appear when the Ruler is sage and humane. In the time of 
the Emperor Ch‘éng Wang of the Chou Dynasty, the Yiieh- 
shang* family brought and presented to the Emperor a white 
pheasant, saying :—‘ We were told by the old men of our 
country :—‘‘ What a long time it has been since there have been 
any exceptional storms or long-continued rains, and that the 
great rivers and the sea have not surged up over the land! 
Three years have now elapsed. We think that in the Central 
Land there is a Sage. Would it not be well to go and pay 
your respects at his Court ?”’ We have therefore come, having 
tripled our interpreters.’ Again, in the first year of Hien-ning* 
in the reign of Wu-ti of the Tsin Dynasty, one was seen in 
Sung-tsze. This is accordingly a favourable omen. A general 
amnesty ought to be granted.” 

Upon this the white pheasant was let loose in the garden. 

15th day. The array of guards at Court was like that on 


1 China. 

3 We have obviously here an echo of the Chinese myth of a red three- 
legged crow which inhabits the sun, and which has all manner of mystical 
siy nificance. 

3 The name of a region lying to the south of China. ‘ A.D. 275. 


XXV. 48. 


XXV. 49. 


238 NIHONGI. 


the occasion of a New Year’s reception. The Oho-omi of the 
Right and Left and all the functionaries formed four lines out- 
side of the purple gate. Ihimushi, Ahata no Omi, and three 
others were made to take the pheasant’s litter and move off 
ahead, while the Oho-omi of the Right and Left at the head of 
all the functionaries and Phung-chyang, Lord of Pékché, his 
younger brother Se-syong, Chhyung-seung,' the physician to 
the King of Koryo, by name Mo-chhi, the scholar attached to 
the Court of Silla, and others, advanced into the Central Court. 
These four men, viz. Maro, Mikuni no Kimi, Takami, Wina 
no Kimi, Mikaho, Miwa no Kimi, and Maro Kida,’ Ki no Omi, 
taking up the pheasant’s litter in turn, advanced in front of the 
Hall. Then the Oho-omi of the Right and Left approached 
and held the litter by the forward end. The Prince of Ise, 
Maro, Mikuni no Kimi, and Woguso, Kura no Omi, took hold 
of the hinder end of the litter and placed it before the Imperial 
throne. The Emperor straightway called the Prince Imperial, 
and they took it and examined it together. The Prince Imperial 
having retired, made repeated obeisances, and caused the Oho- 
omi Kose to offer a congratulatory address, saying :—‘‘ The 
Ministers and functionaries offer their congratulations. Inas- 
much as Your Majesty governs the Empire with serene virtue, 
there is here a white pheasant, produced in the western region. 
This is a sign that Your Majesty will continue for a thousand 
autumns and ten thousand years peacefully to govern the Great- 
eight-islands* of the four quarters. It is the prayer of the 
Ministers, functionaries, and people that they may serve Your 
Majesty with the utmost zeal and fidelity.” 

Having finished this congratulatory speech, he made repeated 
obeisances. The Emperor said :— | 

‘“When a sage Ruler appears in the world and rules the 
Empire, Heaven is responsive to him, and manifests favourable 
omens. In ancient times, during the reign of Ch‘éng-wang of 
the Chou Dynasty, a ruler of the Western land,‘ and again in 
the time of Ming Ti of the Han Dynasty, white pheasants were 


1 Phung-chyang’s uncle. 

2 So the “Shikai” edition. But it has been conjectured with some 
probability that Kida is really the name of the Silla scholar just mentioned, 
which has come in here by mistake. 

3 Oho-ya-shima. See Vol. I. p, 15. ‘ China, 


KOrokU. 239 


seen. In this our Land of Japan,’ during the reign of the 
Emperor Homuda,’ a white crow made its nest in the Palace. 
In the time of the Emperor Oho-sazaki* a Dragon-horse 
appeared in the West.‘ This shows that from ancient times 
until now, there have been many cases of auspicious omens 
appearing in response to virtuous rulers. What we call 
phoenixes, unicorns,’ white pheasants, white crows, and such 
like birds and beasts, even including herbs and trees, in short 
all things having the property of significant response, are 
favourable omens and auspicious signs produced by Heaven 
and Earth. Now that wise and enlightened sovereigns should 
obtain such auspicious omens is meet and proper. But why 
should We, who are so empty and shallow, have this good 
fortune? It is no doubt wholly due to our Assistants, the 
Ministers, Omi, Muraji, Tomo no Miyakko and Kuni no 
Miyakko, each of whom, with the utmost loyalty, conforms 
to the regulations that are made. For this-reason, let all, 
from the Ministers down to the functionaries, with pure 
hearts reverence the Gods of Heaven and Earth, and one 
and all accepting the glad omen, make the Empire to 
flourish.” 。 

Again he commanded, saying :— 

‘‘ The provinces and districts in the four quarters having been 
placed in our charge by Heaven, We exercise supreme rule 
over the Empire. Now in the province of Anato, ruled over by 
Our divine ancestors, this auspicious omen has appeared. For 
this reason We proclaim a general amnesty throughout the 
Empire, and begin a new year-period, to be called Haku-chi.® 
Moreover we prohibit the flying of falcons within the limits of 
the province of Anato.” 

Presents were made to the Ministers, Daibu and officials of 
lower rank down to the clerks, varying in value according to 
their rank. Hereupon the local Governor, Shikofu, Kusakabe 


.’ The characters are 日 A, but whether the Emperor actually said Mippon 
or Yamato is not quite clear. The interlinear gloss has Mikado, which is 
absurd. 

3 Ojin Tenno. 3 Nintoku Tenno. 

4 The dragon-horse has wings on its head. It crosses water without 
sinking. It appears when an illustrious sovereign is on the throne. 

> Kirin. 5 White pheasant. 


XXV. 50. 


XXV. 51. 


AD. 651. 


240 NIHONGI. 


no Muraji, was commended and granted the rank of Daisen, 
together with liberal presents. The commuted taxes and 
corvées of Anato were remitted for three years. 

Summer, 4th month. Silla sent Envoys to offer tribute. 

One book says :—‘‘In the reign of this Emperor the 
three countries of Koryé, Pékché and Silla sent Envoys 
bearing tribute every year.” 

Winter, roth month. In respect of the tombs which had 
been demolished in order to include thé ground in a site fora 
Palace, and of the people who had been made to remove for 
the same purpose, presents were given, varying in value. This 


having been done, the chief builder Hirafu Aratawi no Atahe, 


was sent to set up the boundary posts of the Palace. 

In this month the construction was begun of an embroidery' 
figure of Buddha sixteen feet in height with its attendant 
Bosatsu,* and of figures of beings of the eight classes *—forty- 
six figures in all. 

In this year, Ohoguchi, Aya no Yamaguchi no Atahe, in 
obedience to an Imperial order, carved one thdusand images of 
Buddha. 

Agata, Yamato no Aya no Atahe, Abumi, Shiragabe no 
Muraji, and Agura, Naniha no Kishi, were sent to the province 
of Aki to build two Pékché ships. 

2nd year, Spring, 3rd month, 14th day. The sixteen feet 
high embroidery figure of Buddha and the others were finished. 

15th day. The Empress Dowager invited the ten Buddhist 
professors‘ and prepared a maigre entertainment for them. 

6th month. Pekche and Silla sent Envoys to bring tribute 
and to offer presents. 

Winter, 12th month, last day. More than 2100 priests and 
nuns were invited to the Palace of Ajifu, and made to read the 
Issaikyo.° 

し No doubt what we call tapestry. * See above, XXI. 6. 

3 The eight classes are described as I. Heaven; II. Dragons; III. Yasha, 
the Sanskrit Yaksha, a kind of demons; IV. Kentatsuba, the Sanskrit 
Gandharva, a kind of demons; V. Asura, the mightiest of all demons : 
VI. Karora, Sanskrit Garuda, a kind of monstrous bird; VII. Kinnara, 
Sanskrit Kimnara, doubtful (horned) spirits, the musicians of Kuvéra; 
VIII. Makoraka。 Sanskrit Mahoraga, demons shaped like a boa. 


4 See above, XXV. Io. 
5 The complete Buddhist canon as received in China. It consists of 


KOTOKU. 241 


That night over 2700 lights were lit in the courtyard of the 
Palace, and there were caused to be read the Antaku and 
Dosoku' Sutras, etc. Upon this, the Emperor removed his 
residence from Oho-gohori to the new Palace. It received the 
name of the Palace of Naniha no Nagara no Toyosaki. 


This year the Silla tribute-envoys, Chi-man, of Sa-son rank, ° 


and his companions anchored at Tsukushi, wearing garments 
of the Thang country. The Government, disgusted at this 
wanton change of habit, reproved them and drove them back 
again. At this time Kose no Oho-omi addressed the Emperor, 
saying :—“‘ If we do not give a blow to Silla at this present time, 
we shall certainly have to regret it afterwards. Now as to the 
manner of giving a blow to Silla, we can do so without raising a 
sword.* From the port of Naniha as far as Tsukushi let the 
surface of the sea be covered with ships, one touching another. 
Then if Silla be summoned and called to an account for her 
offences, it will be easy for us to gain our object.” 

3rd year, Spring, Ist month, rst day. When the New 
Year’s ceremonies were over, the Imperial chariot proceeded to 
the Palace of Oho-gohori. 

From the rst month to the 2nd month the distribution of 
rice-lands* had been brought toaclose. As to the length ‘ of 
the rice-fields, thirty paces made a tan, and ten tan a cho. 

The tax-rice was one sheaf anda half per tan, or fifteen 
sheaves per cho. 

3rd month, goth day. The Imperial chariot returned to the 
Palace. 

Summer, 4th month, 15th day. The Shamon,’ Ye-un, was 
invited to the interior of the Palace and made to explain the 


hundreds of volumes, and was no doubt read by the fendoku system, i.e. by 
reading a few words at the beginning and at the end of each volume, turning 
rapidly over the intermediate pages by a single motion of the hand. - 

1 These are not known as Sutras. Probably they were litanies used as 
suitable for the occasion of taking up a residence in the new Palace. An-taku 
means “ peaceful-house,” and Do-soku “ earth-side,” or perhaps “ earth- 


survey.” 
2 The older reading is “ without an effort.” I follow the “ Shikai” editors 
emendation of JJ for Jj. 3 See above, XXV. 17. 


4 The breadth is not stated here. From other evidence it appears to 


have been twelve paces. 
5 Sanskrit S‘ramana Buddhist priests or ascetics. Vide Eitel, sub voce. 
3 


VOL. II. R 


XXV. 52. 


A.D. 652. 


XXV. 53. 


A.D. 653. 


XXV. 54. 


242 NIHONGI. 


Muryojiu' Sutra, the Shamon Ye-ji was made lecturer and 
1000 Shamon were constituted the audience. | 

2oth day. The explanations (of the Sutras) was discontinued. 
From this day forward rain began to fall continually, lasting 
for nine days. It demolished buildings, and destroyed the 
young rice-plants in the fields. Many men, horses and oxen 
were drowned. 

In this month the registers of population were prepared. 
Fifty houses were made a township, and for each township 
there was appointed an elder. The senior member of the 
family ? was always made the head of the household. The 


houses were all associated in groups of five for mutual protec- 


tion, with one elder to supervise them one with another. 

Silla and Pékché sent Envoys to bring tribute and offer 
presents. 

Autumn, gth month. The building of the Palace was com- 
pleted. It is impossible adequately to describe the appearance 
of the Palace Halls. 

Winter, r2th month, last day. The priests and nuns of the 


_Empire were invited to the interior of the Palace and enter- 


tained with meagre fare. Plentiful alms were given, and lights . 
kindled. 

4th year, Summer, 5th month, 12th day. There were sent 
to Great Thang, as Chief Ambassador, Kishi no Nagani, of 
Upper Shosen rank, as Associate Ambassador, Kishi no Koma 
‘also called Ito’ of Upper Sho-otsu rank, as Student Priests, 
Dogen, Dotsu。 Dokwo, Yese, Gakusho, Bensho, Yesho, Sonin, 
Chiso, Doshi, Joye* Joye was the eldest son of the Oho-omi 
of the Middle* , Adachi ‘Adachi was the son of Nakatomi no 


! i.e. immortal life, called in Sanskrit the Sukhavati Vyuha Sutra. 

2 i.e. the eldest son or heir, to the exclusion of uncles, say the commen- 
tators. This would be primogeniture. This principle had not yet become 
established for the succession to the throne. 

8 There is a biography of Joye extant. He remained for many years 
studying in China. On his return to Japan he had the body of his father 
removed from the old-fashioned dolmen-tomb in which he had been interred, 
and buried under a miniature pagoda of stone. This marks the decline of 
the old style of interment. The original tomb is still in existence. It is 
shown in the annexed illustration, which is reproduced with the kind per- 
mission of the editor of the “ Asiatic Quarterly Review,” where it appeared, 
July, 1892. 

‘ Naidaijin. 


Kororko. 243 


Kome no Muraji] and Dokwan Dokwan was the son of 





Tomb of the Minister of State, Kamatari. 











Kudara, Kasuga no Ahata no Omi] as students,' Kusuri, Kose 





1 ie, students of Chinese literature. 
Re 


XXV. 55. 


244 NIHONGI. 


no Omi [son of Toyotari no Omi], and Okina, Hi no Muraj 
[son of Madama. Another book adds the student priests 
Chiben and Gitoku and the student Ihatsumi, Sakahibe no 
Muraji], in all 121 persons, who sailed together in the same 
ship. Mita, Nunobara no Obito, was appointed as envoy to 
accompany them. Again, the Chief Ambassador Nemaro 
[also.called Yatsukahagij , Takada no Obito, of Lower Daisen 
rank, and the Associate Ambassador Womaro, Kamori* no 
Muraji, of Upper Sho-otsu rank, with the student priests Dofuku 
and Giko, in all 120 persons, sailed together in one ship. 
Yatsute, Hashi no Muraji, was appointed as Envoy to escort 
them. 

In this month the Emperor visited the chamber of the priest 
Bin, inquired after his illness, and at length from his own 


‘mouth delivered his gracious commands, 


One book says 一 "In the 7th month of the 5th year, 
the priest Bin took ill in the Temple of Adzumi. There- 
upon the Emperor paid him a visit of inquiry, and taking 
him by the hand, said : 一 " If your Reverence dies to-day, 
We shall follow you in death to-morrow.’ " 

6th month. Pekche and Silla sent Envoys bearing tribute 
and offering presents. 

The highways of various places were repaired. 

The Emperor was informed of the death of the priest Bin, 
and sent a messenger of condolence and also numerous 
presents. 

The Empress Dowager, the Prince Imperial, etc., all sent 
messengers to offer condolences on the death of the priest Bin. 
Eventually the Emperor commanded Komaro, Koma no 
Tachibe, a painter, with Funado no Atahe and others to make 
a large number of figures of Buddha and Bosatsu, to be placed 
in the Temple of Kahara ione book says they are in the Temple 
of Yamada]. — 

Autumn, 7th month. Takada no Nemaro and his colleagues, 
the Ambassadors sent to Great Thang, were drowned by the 
sinking of their ship in the Gate’ of Takashima, off the coast 
of Satsuma. Only five men who lashed themselves to a plank, 


1 See above, XXV. 45. 
2 A narrow passage between two islands. Or it may mean the entrance 


to a harbour. 。 


KOToOKU. 245 


floated ashore on the island of Takashima. They knew not 
what to do, until one of the five, named Kadobe no Kogane, 
gathered bamboos' and made of them a raft, with which they 
anchored at the island of Shitoji-shima. These five men 
passed six days and six nights without any food whatever. 
Thereupon Kogane was complimented (by the Emperor), 
advanced in rank, and presents given him. 

This year the Prince Imperial petitioned the Emperor, 
saying :—‘‘I wish the Imperial residence were removed to the 
Yamato capital.” The Emperor refused to grant his request. 
Upon this the Prince Imperial took with him the Empress 
Dowager, the Empress Hashibito, and the younger Imperial 
Princes, and went to live in the temporary Palace of Asuka no 
Kahabe in Yamato. At this time the Ministers and Daibu, 
with the various functionaries, all followed and changed their 
residence. The Emperor resented this, and wished to cast 
away the national Dignity. He had a palace built in Yama- 
zaki and sent a song to the Empress Hashibito, saying :— 


The pony which I keep, 
I put shackles on 

And led it not out : 

Can anyone have seen 
The pony which"! keep? 


5th year, Spring, 1st month, 1st day. In the night the rats 
migrated towards the Yamato capital. 

Nakatomi no Kamatari no Muraji was granted the Shikwan,’ 
and his fief increased by a number of houses. 

2nd month. The Controlling Envoys sent to Great Thang, 
namely, Kuromaro Takamuku no Obito, of Upper Daikin 
rank [one book says :—‘‘ Summer, 5th month. There were sent 
to Great Thang the Controlling Envoy Takamuku no Kuromaro, 
of Lower Daikwa rank ”’:, the Chief Ambassador Maro, Kahabe 
no Omi, of Lower Shokin rank, the Associate Ambassador 
Kusushi* Yenichi, of Lower Daisen rank, the two Hangwan, 
Maro Fumi no Atahe, of Upper Daiotsu rank, and Miyaji no 
Amida ‘one book says: 一 “The Hangwan, Maro, Fumi no Atahe, 
of Lower Shosen rank”, Yoroshi, Oka no Kimi, of Upper 


' Takashima means “ bamboo island.” 2 Or purple cap. 
3 Doctor. 


トコ 


XXV. 57. 


246 NIHONGI. 


Sho-otsu rank, Daihaku, Okizome no Muraji, Oyu, Nakatomi 
no Hashibito no Muraji, of Lower Sho-otsu rank, Tori, Tabe 
no Fubito, and others. They embarked separately on two ships. 
Having delayed for several months, they proceeded by way of 
Silla, and anchored at Laichou.' At last they reached the 
capital, where they had an audience of the Emperor. There- 
upon Kuo Wén-chii, superintendent of the guards of the Prince 
Imperial’s Palace, inquired particularly of them regarding the 
geography of the Land of Japan, and the names of the Gods 
of the beginning of the country. To all which inquiries 
suitable answers were given. 

The Controlling Envoy Takamuku no Kuromaro died in 
Great Thang. 

Yuki no Hakatoko says:—‘‘ The student-priest Yemyo 
died in Thang; Chiso died at sea; Chikoku died at sea; 
Chiso * returned in a Silla ship in the year Kanoye Tora?; 
Gakusho died in Thang ; Gitsu died at sea; oye returned 
in the year Kinoto Ushi‘ in the ship of Liu Teh-kao *: 
Myoi, Hosho and the students Okina, Hi no Muraji and 
Ko Wao-gon,* twelve persons in all, with Kan Chiko and 
Cho Gempo, of foreign Japanese birth, came back this 
year along with the envoys.” 

Summer, 4th month. Two men and two women of the 
Land of Tukhara‘ and one woman of S‘ravasti® were driven 
by a storm to Hiuga. 

Autumn, 7th month, 24th day. Kishi no Nagani and his 
colleagues, who had gone as Envoys to the Western Sea,* 


1 In Shantung. 

2 Spelt with a different Chinese character to the other. 

3 A.D. 690. * A.D. 665. > Presumably a Chinese. 

5 A Japanese who had taken a Chinese name. 

7 The region round Badakshan in India. Vide Eitel, sub voce. 

8 An ancient city of India situated near Sirkhee or Fuzabad. Vide Eitel. 
It is absurd to speak of natives of India being cast ashore in Hiuga. It is 
plain from a comparison of the passage in Book AXVI. 4, in which these 
persons are again referred to, that the place here called Tukhara is really the 
island of Tokara, one of the Loochoo group. The writer of the “ Nihongi,” 
however, shows by the characters with which he writes the name, and by 
his poetic license of associating S‘ravasti with it, that he was thinking of 
the Indian locality. The native commentators follow him in this. 

9 China. 


KOTOKU. 247 


anchored in Tsukushi with Escorting Envoys from Silla and 
Pekché. This month the Emperor commended the Envoys to 
the Western Sea for having had a personal audience of the 
Emperor of the Thang country, and for having obtained 
numerous books and precious objects. He bestowed on the 
Chief Ambassador Kishi no Nagani, of Upper Shosen rank, 
the lower grade of Shokwa rank, and granted him a fief of 200 
houses with the name of the Kure House. On the Associate 
Ambassador, Kishi no Koma, of Lower Sho-otsu rank, there 
was bestowed the upper grade of the Shosen rank. 

Winter, roth month, 1st day. The Prince Imperial, being 
informed that the Emperor had taken ill, proceeded to the 
Naniha Palace with the Empress Dowager, the Empress 
Hashibito, and also accompanied by the younger Imperial 
Princes and the Ministers. 

10th day. The Emperor died in the State Bedchamber. 


He was temporarily interred in the southern courtyard. 


Dotoko, Mozu no Hashi no Muraji, of Upper Shosen rank, 
superintended the business of the Palace of Temporary 
Interment. 

12th month, 8th day. He was buried in the misasagi of 
Shinaga at Ohosaka.’ 

On this day, the Prince Imperial, accompanied by the 
Empress Dowager, changed his residence to the Temporary 
Palace of Kahabe in Yamato. Old people said :—‘“‘ The 
migration of the rats to the Yamato capital was an omen of 
the transference of the capital thither.” 

In this year, Koryo, Pékché and Silla sent ambassadors of 
condolence. 


! In the province of Kahachi. 


XXV。 58. 


SAIMEI. 249 


of Thang in appearance. He had on a broad hat of green 
oiled stuff. He rode fast from the peak of Katsuraki and 
disappeared on Mount Ikoma. When it became noon, he 
galloped off over the firs of Sumiyoshi in a westerly direction. 

Autumn, 7th month, 11th day. There were entertained at 
the Court of Naniha of the Northern Yemishi ninety-nine 
persons, and of the Eastern Yemishi ninety-five persons. At 
the same time entertainment was provided for 150 persons who 
came as tribute envoys from Pekche. Caps of honour, of two 
grades in each case, were bestowed on nine Yemishi of Kikafu ' 
and on six Yemishi of Tsugaru.’* 

8th month, 1st day. Maro, Kahabe no Omi, and others 
returned from Great Thang. 

Winter, roth month, 13th day. There was a Palace in 
course of construction at Woharida which it was intended to 
roof with tiles. Rut in the recesses of the mountains and on 
the broad valleys, much of the timber with which it was 
proposed to erect the Palace buildings rotted. In the 
end the work was put a stop to, and no building was 
erected.’ | 

This winter the Palace of Asuka no Itabuki‘ was burnt, and 
the Empress therefore removed her residence to the Palace of 
Asuka no Kahara.* 

This year Koryo, Pekche and Silla sent Envoys together to 
offer tribute. 

The Pekche Chief Ambassador was Talsol of the 
Western division, by name Y6-wi-syu; the Associate 
Ambassador was an Eunsol of the Eastern division, by 
name Tyo-sin-in. There were over one hundred persons 
altogether. 

Yemishi and Hayato,° attended by a large number of fol- 
lowers, offered homage and came to Court with presents for 
the Empress. 

1 In Mutsu。 2 In Mutsu. 

$ This shows that roofing with tiles was considered an innovation. To 
this day the shrines of Ise have not tiled roofs. 

* Ita-buki means shingle-roofed. 

‘ This name is written with characters which mean river-bed. But 


kahara also means tiles。which in this connection does not seem a mere 
fortuitous coincidenc。 


6 See Vol. I. p. IQ 


XXVI. 2. 


BOOK XXVI. 


THE EMPRESS AME-TOYO-TAKARA IKASHI-HI TARASHI-HIME. 
(SATMEI' TENNO.) 


THE Empress Ame-toyo-takara ikashi-hi tarashi-hime first 
married the Emperor Tachibana no toyohi's * grandson, Prince 
Takamuku, and bore to him the Imperial Prince Aya. She 
was afterwards married to the Emperor Oki-naga tarashi-hi 
hiro-nuka,? to whom she bore two sons and one daughter. In 
his second year she was raised to the rank of Empress-consort, 
as may be seen in the history of the Emperor Oki-naga tarashi- 
hi hiro-nuka. In the thirteenth year of his reign, Winter, the 
tenth month, the Emperor Oki-naga tarashi-hi hiro-nuka died. 
In the first month of the following year the Empress assumed 
the Imperial Dignity. In the sixth month of the fourth year 
of the new reign, she resigned the Dignity to the Emperor 
Ame-yorodzu-toyo-hi, and was entitled Empress Dowager. The 
Emperor Ame-yorodzu-toyohi died in the tenth month of the 
later fifth year.‘ 

A.D. 655. Ist year, Spring, 1st month, 3rd day. The Empress 
Dowager assumed the Imperial Dignity in the Palace of Asuka- 
no Itabuki. 

Summer, 5th month, 1st day. In the midst of the Void> 
there was seen one riding on a dragon, who resembled a man 


+ Uniform-bright. The Empress Kogyoku restored. 

* Yomei Tenno. * Jomei Tenno. 

‘ i.e. the later of the two year-periods of his reign, viz. Hakuchi. 
> Sora. To be distinguished from Ten, heaven or firmament. 


SAIMEI. 249 


of Thang in appearance. He had on a broad hat of green 
oiled stuff. He rode fast from the peak of Katsuraki and 
disappeared on Mount Ikoma. When it became noon, he 
galloped off over the firs of Sumiyoshi in a westerly direction. 

Autumn, 7th month, 11th day. There were entertained at 
the Court of Naniha of the Northern Yemishi ninety-nine 
persons, and of the Eastern Yemishi ninety-five persons. At 
the same time entertainment was provided for 150 persons who 
came as tribute envoys from Pekche. Caps of honour, of two 
grades in each case, were bestowed on nine Yemishi of Kikafu ' 
and on six Yemishi of Tsugaru.* 

8th month, 1st day. Maro, Kahabe no Omi, and others 
returned from Great Thang. 

Winter, roth month, 13th day. There was a Palace in 
course of construction at Woharida which it was intended to 
roof with tiles. But in the recesses of the mountains and on 
the broad valleys, much of the timber with which it was 
proposed to erect the Palace buildings rotted. In the 
end the work was put a stop to, and no building was 
erected.’ . | 

This winter the Palace of Asuka no Itabuki‘ was burnt, and 
the Empress therefore removed her residence to the Palace of 
Asuka no Kahara.° 

This year Koryo, Pékché and Silla sent Envoys together to 
offer tribute. 

The Pekche Chief Ambassador was Talsol of the 
Western division, by name YO-wi-syu: the Associate 
Ambassador was an Eunsol of the Eastern division, by 
name Tyo-sin-in. There were over one hundred persons 
altogether. | 

Yemishi and Hayato," attended by a large number of fol- 
lowers, offered homage and came to Court with presents for 
the Empress. 


' In Mutsu. |. 2 In Mutsu. 

3 This shows that roofing with tiles was considered an innovation. To 
this day the shrines of Ise have not tiled roofs. 

4 Ita-buki means shingle-roofed. 

6 This name is written with characters which mean river-bed. But 
kahara also means tiles, which in this connection does not seem a mere 
fortuitous coincidence. 

6 See Vol. I. p. Ioo. 


XXVI. 2. 


A.D. 656. 
XXVI. 3. 


250 NIHONGI. 


Silla sent specially Mi-mu of Keup-son’ rank as a hostage, 
and twelve men as skilled workmen. 

Mi-mu fell ill and died. 

This year was the year Kinoto U (52nd) of the Cycle. 

2nd year, Autumn, 8th month, 8th day. Koryo sent Tal-sa 
and others to offer tribute. 「The Chief Ambassador was 
Talsa, and the Associate Ambassador I-li-chi. There were 
eighty-one persons in all. 

gth month. There were sent to Koryo, as Chief Ambassador, 
Hatsumi, Kashihade no Omi, and as Associate Ambassador 
1hasuki, Sakahibe no Muraji, as Senior Hangwan, Shiromaro, 
Inugami no Kimi, as Second Class Hangwan, Kahachi no 
Fumi no Obito, and as Junior * Hangwan, Maro, Ohokura no 
Kinunuhi no Miyakko. 

In this year a fresh site for a Palace was fixed upon at Asuka 
no Wokamoto. 

At this time, Koryo, Pekche and Silla together sent envoys. 
to offer tribute. Dark purple curtains were drawn round this. 
Palace site for them, and they were entertained there. At last 
the Palace buildings were erected, and the Empress removed 
into them. This Palace was called the later Palace of Asuka. 
no Wokamoto. 

Tamu Peak was crowned with a circular enclosure. More- 
over on the summit of the Peak, close by where two tsuki trees. 
grew, a lofty building was erected to which the name was given: 
of the Palace of Futa-tsuki.* It was also called Amatsu * miya. 

At this time public works were in favour. Navvies * were 
employed to dig a canal from the western end of Mount Kagu 
yama as far as the Mountain of Iso no kami. Two hundred 


' Ninth of the seventeen grades. = Including artists. 

3 For Junior (Jv) the interlinear gloss is Sunai. Ohoi and Sunai were 
respectively the Japanese terms applied to Senior and Junior degrees of 
rank. Sunai would therefore appear to be abbreviated from sukunaki, 
which now means few, scanty, but which anciently meant also small, as in. 
the case of the dwarf god Sukuna-bikona. Cf. Corean chak-eun, small. 
From this it would appear that the colloquial abbreviation of the termination 
of the adjective had already come into use when these glosses were added— 
ong after the time of the “ Nihongi." 

‘ i.e. the two tsuki trees. > Palace of Heaven. 

Lit. “ water workmen,” a closely parallel expression to our “ navigators ” 
‘“‘navvies,” whose original business it was to dig canals. 


SAIMEI. 251 


barges were loaded with stones from the Iso no Kami Moun- XXVI.。 


tain and hauled with the current to the mountain on the east of 
the Palace, where the stones were piled up to form a wall. 
The people of that day reviled the work, saying :—‘“‘ This mad 
canal, which has wasted the labour of over 30,000 men! This 
wall-building, which has wasted the labour of over 70,000 men ! 
And the timber for the Palace which has rotted!’ And the 
top of the mountain which has collapsed ! " 

Again they reviled, saying :—‘‘ May the mound built at Iso 
no kami break down of itself as fast as it is built!” [This 
abuse was probably uttered while the work was incomplete.] 

A Palace was also built at Yoshino. . 

The Ambassadors to the Western Sea,? Takunaha, Saheki 
no Muraji, and Kunikatsu, Naniha no Kishi, of Lower Shosen 
rank, with their companions returned from Pekche and pre- 
sented the Empress with a parrot. 

The Palace of Wokamoto took fire. 

3rd year, Autumn, 7th month, 3rd day. Two men and four 
women of the Land of Tukhara* who had drifted to Tsukushi, 
said :—‘‘ We first of all drifted to the island of Amami.”* So 
they were sent for. by post-horses. 

15th day. A model of Mount Sumi* was constructed to the 
west of the Temple of Asuka-dera. Moreover the festival of 
All Sauls ° was held. In the evening the people from Tukhara 
were entertained. [One book says, “the people of Tora.”’] 

gth month. The Imperial Prince Arima’ was of a deceitful 
disposition, and pretended insanity, etc., etc. He went to the 
hot baths of Muro,* under the pretence of treatment of disease. 
On his return he praised the quality of the country, saying :— 
“ Scarce had I seen that region, when my complaint disap- 
peared of itself,’’ etc., etc. The Empress, hearing this, was 
rejoiced, and wished to go and visit it. 

This year envoys were sent to Silla with the following mes- 


' See above, XXVI. 2. 2 China. 3 See above, XXV. 57. 

* Now called Amami no Ohoshima, or oftener simply Ohoshima. The 
chief northern island of the Loochoo group. 

5 Sanskrit, Suméru or Méru, 

* Urabonye, in Sanskrit Ullambana, called by Europeans the Feast of 
Lanterns. 

7 Son of KOtoku Tenno. 9 In Kii。 


A.De 657. 


XXVI. 5. 


A.D. 658. 


252 NIHONGI. 


sage :—‘‘ We wish to send to Great Thang under the charge ot 
your country’s envoys the Buddhist priest Chitatsu, Mimtimaya, 
Hashibito no Muraji, and Wakugo, Yozami no Muraji.”’ Silla 
refused to grant such escort, and therefore the Buddhist priest 
Chitatsu and his colleagues returned. 
_ The Ambassadors to the Western Sea, Tsuratari, Adzumi no 
Muraji, of Lower Sho-kwa rank, and Kutsuma, Tsu no Omi, of 
Lower Shosen rank, returned from Pekche. They brought 
presents for the Empress of one camel and two asses. 
The people of Ihami said that a white fox’ had been seen. 
4th year, Spring, 1st month, 13th day. Kose no Tokuda no 


_Omi, Oho-omi of the Left, died. 


XXVI. 6. 


Summer, 4th month. Abe no Omi went on an expedition 
against the Yemishi in command of a fleet of 180 ships. The 
Yemishi of the two districts of Aita* and Nushiro ? were struck 
with fear, and tendered their submission. Hereupon the ships 
were drawn up in order of battle in the bay of Aita. A Yemishi 
of Aita named Omuka came forward and made an oath, say- 
ing 一 "It is not by reason of the arrival of the Imperial forces © 
that we slaves carry bows and arrows, but because it is our 
nature to live upon animal food. If we have provided bows 
and arrows against the Imperial forces, may the Gods of the 
bay of Aita take note of it! We will serve the Government 
with pure hearts.” 

Omuka was accordingly granted the rank of Upper Sho-otsu, 
and local governors were established in the two districts of 
Nushiro and Tsugaru. Ultimately the Yemishi of Watari no 
Shima * were summoned together at the shore of Arima anda 
great feast provided them, after which they were dismissed 
home. 

5th month. A grandson of the Empress named Prince 
Takeru died. He was eight years of age. His remains were 
deposited in a temporary tomb which was raised for him over 


' A good omen. Perhaps they expected a remission of their taxes, as was 
the case when a white pheasant was reported from the adjoining province 
of Anato. 

2 District of Akita, province of Deha. The former place is also read 
Agida. It is probably identical with the present Akita. 

3 By Watari no Shima, “the island of the crossing, or ferry,” is no doubt 
meant the island of Yezo. Arima cannot be identified. 


SAIMEI. 253 


the Imaki valley. The Empress had always esteemed her 
grandson highly for his obedient conduct. She was therefore 
beside herself with grief, aud her emotion was exceeding great. 
Sending for the Ministers, she said :— 

7 After ten thousand years and a thousand autumns' he 
must be interred along with us in our own misasagi.” 

So she made songs, saying :— 


On the Hill of Womure ? 
In Imaki— . 

If but a cloud 

Arose, plain to be seen, 
Why should I lament? 


This was the first song. 


I never thought 

That he was young * 

As the young grass 

By the riverside whither one tracks 
The deer wounded by an arrow. 


This was the second song. 


Like the flowing water 
Of the River Asuka 
Which surges as it flows, 
Unceasingly 

I long for him ! 


This was the third song. 


The Empress sang these songs from time to time, and 
lamented bitterly. 


! A Chinese expression for the date of the death of an Emperor. 

* A native commentator remarks that mure is the Corean word for moun- 
tain. Womure would therefore mean little-mount. There were Corean 
settlers in Imaki. The modern Corean word for mountain is moi, which is, 
no doubt, a contraction of mure. Cf. ne (nai) for nari or nare, river. As 
shown by Chamberlain in his Loochooan Grammar, “T.A.S.J.” XXIII. 
Supplement, Loochooan resembles modern Corean in dropping と in words 
where this letter is retained in Japanese. An example quoted by him is 
Loochooan mui, a wood, for Japanese mori. I suspect that the Loochooan 
mui, wood, the Japanese mori, wood, and the Corean moi, mountain, are 
identical roots. 

The sense of the poem is that the Empress would try to console herself 
with the imagination that a cloud over the young Prince’s tomb was hi 
representative. 

? He was wise beyond his years. 


XXVI.7 


254 NIHONGI. 


Autumn, 7th month, 4th day. More than two hundred 
Yemishi came to Court with presents for the Empress. The 
entertainment and largess to them was on a more liberal scale 
than usual. Two Yemishi of Kikafu received one grade of 
rank. Saniguna, the Senior Governor of the district of 
Nushiro, was made Lower Sho-otsu [one book says was granted 
two steps in rank and given the superintendence of the 
population (register)], the Junior Governor Ubasa received the 
rank of Kembu, and two brave men received one grade of rank. 
In addition there were given to Saniguna and the others twenty 
cuttle-fish flags,’ two drums, two sets of bows and arrows, and 
two suits of. armour. Mamu, the Senior Governor of the 
district of Tsugaru, was granted the rank of Upper Dai-otsu, 
Awohiru, the Junior Governor, the rank of Lower Sho-otsu, 
and two brave men received a:step in rank. ‘In addition there 
were granted to Mamu and the others twenty cuttle-fish flags, 
two drums, two sets of bows and arrows, and two suits of 
armour. Two grades of rank were conferred on the Miyakko 
of the barrier of Tsukisara, and one grade on the Hangwan. 
Inadzumi Ohotomo no Kimi, Miyakko of the barrier of Nutari, 
received the rank of Lower Shé-otsu. Moreover Sanaguna,* 
Senior Governor of the district of Nushiro, was commanded by 
the Empress to investigate the Yemishi population and the 
captive population. 

In this month, the Buddhist priests Chitsu and Chitatsu 
went by the Empress’s command to Great Thang on board a 
Silla ship, where they received instruction from the teacher of 
religion,’ Hsiian-ts‘ang, on the philosophy of things without life 


and living beings.* 


1 So called because the top was in this shape. 

2 Same as Saniguna, mentioned above, 

3 Hoshi = D.D. This is the famous Buddhist priest (also called Yuan- 
chwan) who Ieft China for India in A.D. 629, in fulfilment of a vow. After 
an absence of seventeen years he returned in A.D. 645, bringing with him 
657 volumes of the Buddhist scriptures, besides numerous sacred relics. 
The record of his travels has been translated by Stanislas Julien under the 
title of ‘“‘ Histoire de la vie de Hiouen-tsang et de ses voyages dans I’Inde.” 
Mayers, p. 290. 

4 Another work states that Chitsu went to Thang to obtain instruction 
respecting the Greater Vehicle (Mahayan4). No doubt Buddhism generally 
is meant by the expression in the text, 


SAIMEI. 255 


Winter, roth month, 15th day. The Empress visited the 
hot baths of Ki. The Empress, remembering her Imperial 
grandson, Prince Takeru, grieved and lamented. She exclaimed, xxv1.s 
saying :— 


Though I pass over the mountains 
And cross the seas 

Yet can I never forget 

The pleasant 

Region of Imaki. 


The first. 


With the harbour’s 

Ebbing tide, 

As the sea goes down, 

With the darkness behind me 
Leaving him, I must go— 
The dear one. 

My young child ! 

Leaving him, I must go.! 


The second 


She commanded Mari, Hada no Oho-kura no Miyakko, say- 
ing :—‘‘ Let these verses be handed down and let them not be 
forgotten by the world.” ・ 

11th month, 3rd day. Soga no Akaye no Omi, the official 
who had charge during the Empress’s absence, addressed the 
Imperial Prince Arima, saying :—‘‘ There are three faults in the 
Empress's administration of the affairs of Government. The 
first is that she builds treasuries on a great scale, wherein she 
collects the riches of the people. The second is that she wastes 
the public grain revenue in digging long canals. The third is 
that she loads barges with stones and transports them to be 
piled up into a hill.” * The Imperial Prince Arima, recognizing 
Akaye’s friendly disposition towards himself, was gratified, and 
replied, saying :—‘ I have only now come to an age when I am 
fit to bear arms.” 

5th day. The Imperial Prince Arima proceeded to the house 
of Akaye, where he went up into an upper storey, and conspired 


' Some editions make the last three lines a distinct poem 
2 See above XXVI. 4. 


XXVI. 9. 


256 NIHONGI. 


with him. A leg-rest' broke of itself. They both recognized 
that this was a bad omen, and 
swore to one another to proceed 
no further. The Imperial Prince 
returned home, where he was 
staying for the night, when at 
midnight Akaye sent Shibi, 
Mononobeno Yenowi no Muraji, 
in command of the labourers 
engaged in building the Palace, 
Kyosokn. to surround the Imperial Prince 
Arima in his house at Ichifu, 
and straightway despatched a mounted courier to inform the 
Empress. 
gth day. The Imperial Prince Arima, with Oho-ishi, Mori 
no Kimi, Kusuri, Sakahibe no Muraji, and Konoshiro, Shihoya 
no Muraji, were arrested, and sent to the hot springs of Ki. 
His toneri Yonemaro, Nihitabe* no Muraji, followed him. 
Thereupon the Prince Imperial in person questioned the 
Imperial Prince Arima, saying :—‘‘ Why didst thou plot 
treason ?”” He answered and said:—‘‘ Heaven and Akaye 
know. I do not at all understand.” 
rrth day. Kuniso, Tajihi no Wosaha no Muraji, was sent to 
strangle the Imperial Prince Arima at the Fujishiro acclivity. 
On this day Konoshiro, Shihoya no Muraji, and the toneri 
Yonemaro, Nihitabe no Muraji, were executed at the Fujishiro 
acclivity. When Konoshiro, Shihoya no Muraji, was about to 
be executed, he said :—‘‘I request that my right hand may be 
made a national treasure.’”’ Oho-ishi, Mori no Kimi, was 
banished to the province of Kamitsukenu,* and Kusuri, Sakahibe 
no Muraji, to the province of Wohari. 





1 The Chinese characters mean “ something inserted between the knees,” 
in hot weather, when in bed, for coolness. A pillow is used for this pur- 
pose at Singapore, where it is called “a Dutch wife.” The corresponding 
Chinese term means “a bamboo wife.’ But the Japanese interlinear gloss 
has oshimadzuki, something which is usually put for a sort of stool to lean 
the arm on when sitting on the mats, also called kyosoku. The “ Wamyésh6” 
has also oshimadzuki, but this word has probably a wider meaning, and 
includes both objects. See illustration. 

2 Or Nittabe. 

3 Now Kodzuke. 


SAIMEI. 257 


One book says:—‘‘ The Imperial Prince Arima, with 
Akaye, Soga no Omi, Konoshiro,' Shihoya no Muraji, 
Oho-ishi, Mori no Kimi, and Kusuri, Sakahibe no Muraji, 
divined the future of their treasonous conspiracy by draw- 
ing slips of paper.” One book says:—‘ The Imperial 
Prince Arima said :—‘ First of all we will burn the Palace. 
Then with five hundred men for a day and two nights we 
will waylay (the Empress) at the harbour of Muro, and 
speedily with a fleet cutting off the Land of Ahaji, make as 
it were a prison. This can be easily accomplished.’ Some 
one objected, saying:—‘It cannot be so. For all your 
plans, the faculty (of carrying them out) is wanting. At 
the present time, Your Imperial Highness is only nineteen 
years of age, and has not yet attained to manhood, You 
must first reach manhood and then you will gain the 
faculty。"” Another book says :—‘‘ When the Imperial 
Prince Arima was plotting treason along with a judicial 
officer, the leg of the Imperial Prince’s arm-rest broke of 


XXVI. 10, 


itself without cause, but he did not cease from conspiring, ' 


and was eventually executed.” 


In this year, Hirafu, Abe no Hikida no Omi, Warden of the 
Land of Koshi, went on an expedition against the Su-shen.* 
He presented to the Emperor two live white bears.’ 


1 The “Shikai” is clearly right in thinking that 芝 of the text is a 
mistake for 代 . The name is therefore Konoshiro, as above, and not 
Wohoko. : | 

2 See above, Vol. II. p. 58. It may be inferred from the narrative given 
below, XXVI. 16, that the Manchus here referred to were not resident 
on the mainland, but occupied a trading-post in Yezo or some of the 
adjoining islands. | 

3 The character used here, viz. RE, is read shiguma by the Japanese, and 
the description of this animal given in Yamadas dictionary and in the 
‘“‘ Sansaidzuye” refers plainly to the Polar Bear. Dickins, in Murray’s 
“ Handbook of Japan,” says that the Polar Bear is sometimes found on the 
shores of the Hokkaido, but it is rare. Seventy BE skins are mentioned 
below (XXVI. 15), a number which makes one suspect that the animal here 
referred to may be after all not the Polar Bear, but the Ursus Arctos,a 
large brown bear which abounds in all these northern regions from Yezo to 
Kamtchatka, and which is quite distinct from the much smaller black bear of 
the Japanese islands. It is possible, however, that the Polar Bear may have 
been more abundant in Vezo at this time. 

VOL. II. S 


XNVI. ii。 





258 Nionci. 


「 The Buddhist priest Chiyu made a south-pointing chariot.! 
" It was reported from 
the province of Idzumo: 一 
“On the shore of the 
northern sea the fish are 
dying in heaps three feet 
in depth. In size they 
resemble the globe-fish? 
They have the beaks of 
sparrows and thorny scales 
several inches long. The 
common people say that 
they are sparrows which 
have gone into the sea and 
become changed into fish, 
and give them the name 
of ‘ sparrow-fish.’ ” 
One book says: 
“In the seventh month 
of the sixth year, 
Pekche sent Envoys 
: with the following 
message to the Empress:—‘ Great Thang and Silla have 
joined their powers for an attack upon us. They have 
, taken away as prisoners King Wicha, his Queen,* and the 
‘Heir to the Throne. Our Government has therefore 
stationed troops on the north-western frontier and repaired 





South-pointing Chariot. 


1 ie.a compass. For some curious learning about the compass, vide “ The 
Night of the Gods,” Vol. I. p.97, hy John O'Neill. Tradition says that a 
south-pointing chariot was made in the days of the Emperor Hoang, so that 
his troops might find their way surely in foggy weather. Vide Mayers, p 
21, where the tradition of a south-pointing chariot being made in B.c. 1110 
is referred to. 

? The Tetraodon Hyxtris, or fugu, a poisonous fish, which has the power 
of puffing out its belly, a kind of globe-fish. There is a pretty conflict of 
authority as to the fish intended by M4, the character here used. One 
Japanese dictionary gives same or shark, and hata, the terranus moara, while 
the interlinear gloss is yebi or prawn. 

> The interlinear version has Koniworu for Queen, and Konikishi for 
Heir to the Throne. I cannot identify these with any modern Corean 
words. 


SAIMEI. 259 


the fortifications as an indication that the mountains and 
rivers are blocked.’ ””! 

Moreover Tsuratari, Adzumi no Muraji, of Lower Shokwa 
rank, who had gone as Envoy to the Western Sea, returned 
from Pekche and reported that Pekche had returned after a 
successful expedition against Silla. At this timea horse of his 
own accord went round the Golden Hall? of a temple night 
and day without ceasing, and only stopping to graze. 

One book says :—‘“‘ This was an echo * of its destruction 
by the enemy in the year Kanoye Saru.”’ 4 

5th year, Spring, rst month, 3rd day. The Empress arrived 
from the hot springs of Ki. 

3rd month, rst day. The Empress visited Yoshino* and 
held a banquet there. | 

3rd day. The Empress visited Hira-ura in Afumi. 

roth day. The man of Tukhara‘ with his wife, a woman 
of S‘ravasti, arrived. 

17th day. A Mount Sumi was constructed on the river-bank 
east of Amakashi no Oka, and the Yemishi of Michinoku and 
Koshi were entertained. 


1 This entry comes in a wrong place. Pékché's destruction took place later 
—in A.D. 660. Vide ‘‘ Tongkam,” VII. 25. 

2 The Hallin which the image of Buddha is enshrined. The Chinese 
characters for “went round” are 行 3H, a term which is applicable to any 
religious procession. But doubtless the interlinear gloss meguri, “to go 
round,” is right here. It js clearly a case of religious circumambulation. 
This term is also applied to the “ orbit” of heavenly bodies. 

The more usual characters for “ circumambulation” are 循 3. The 
Sanskrit word is pradakchina, which is defined by Eitel as “the (Brahmanic 
and Buddhist) ceremony of circumambulating a holy object with one’s right 
side turned to it.” This practice is still kept up. Rockhill mentions it in 
his travels in Thibet, and during Lord Dufferin s viceroyalty of India, Lady 
Dufferin was on one occasion “circumambulated ” by some tribesmen as a 
mark of the very highest respect. 

3 1.e.an omen. 

4 a.D. 660. Under this year, the * Tongkam” has the following :—“ The 
wells in the Royal capital of Pékché turned red as blood, multitudes of fish 
on the coast of the Western Sea died, so that the people could not eat them, 
and the waters of a river turned red like blood.” 

* A beautiful spot in Southern Yamato. See Murray's “ Handbook,” 3rd 
ed. p. 336, et seqq. 

% See above, XXV. 57. 


A.D 


XXVI. 12. 


XXVI. 13. 


260 'NIHONGI. 


In this month, Abe no Omi was sent in command of 180 
ships on an expedition against the Yemishi country. Abe no 
Omi assembled a selection of the Yemishi of the two districts 
of Akita and Nushiro to the number of 241 persons with 31 of 
their captives, 112 Yemishi of the district of Tsugaru with 4 
captives, and 20 Yemishi of Ifurisahe, in one place, feasted 
them and gave them presents. 

Accordingly he made an offering to the Gods of that Land 
of a boat and silk stuffs of various colours, and proceeded to 
Shishiriko. Then two Yemishi of Tohiu, named Ikashima 
and Uhona, came forward and said :—‘‘ You ought to make 
Shiribeshi your seat of Government.” In accordance with 
the advice of Ikashima and his companion, a district-governor 
was ultimately established there, after which he (Abe no Omi) 
returned. The provincial governors of Michinoku and Koshi 
were each granted two grades of rank, while the district- 
governors and administrators received each one degree. 

One book says :—‘‘ Hirafu, Abe no Hikida no Omi, 
fought with the Su-shen, and on his return presented to 
the Empress forty-nine captives.”’ 

Autumn, 7th month, 3rdday. Ihashiki, Sakahibe no Muraji, 
of Lower Shokin rank, and Kiza, Tsumori no Muraji, of Lower 
Daisen rank, were sent on a mission to the Land of Thang. 
They took with them a Yemishi man and woman of Michinoku 
to show to the Thang Emperor. 

In the writing of Hakatoko, Yuki no Muraji, it is 
stated :—‘‘In the reign of this Empress, Sakahibe no 
Ihashiki no Muraji, of Lower Shokin rank, Tsumori no 
Kiza no Muraji, of Lower Daisen rank, and others, in two 
ships, received orders to go on a mission to Thang of Wu.’ 
In the year Tsuchinoto Hitsuji (659), the 7th month, and 
the 3rd day of the month, they started from the Bay of 
Mitsu in Naniha. On the rrth day of the 8th month, 
they left the Bay of Ohotsu* in Tsukushi. On the 13th 
day of the gth month, they arrived at an island on the 
southern border of Pekche. Thename of the island is not 
known. At four a.m. on the 14th, the two ships put out 
to sea in company. On the 15th day, at sunset, the ship 


' On the west coast of Yezo. 
2 Wu is here a geographical designation. 3 Hakata in Chikuzen. 


SAIMEI. 261 


of Ihashiki no Muraji met crosswise with a contrary wind 
and was driven to an island in the Southern Sea, named 
Erh-kia-wei, where it was destroyed by the islanders. 
Arima, Yamato no Aya no Wosa no Atahe, with Inadzumi, 
Sakahibe no Muraji, and three others, stole a ship belonging ・ 
to the islanders, and embarking in it, escaped to Kwa- 
chow. The officials of this district sent them under escort 
to the capital, Loh-yang. At midnight on the 16th day, 
the ship of Kiza no Muraji arrived at Mount Hsu-an near 
Kuei-chi in the Yueh district,, when a north-east wind 
sprang up and blew with such violence that on the 23rd 
they reached the district of Yii-yao. The great ship on 
which they were embarked, with all its gear, was left behind 
at this place, and on the rst day of the rrth intercalary 
month, they arrived at the seat of Government of the 
Yueh district. On the 15th they entered the capital,’ 
riding on post-horses. On the 2oth, travelling with all 
speed, they reached the Eastern capital,’ where the 
Emperor had then his residence. On the 30th they had 
an audience of the Emperor, who inquired of them, say- 
ing 一" Is the Empress of your country in goad health?” 
The Envoys answered respectfully :—‘‘ Her virtue is in 
harmony with Heaven and Earth, and she therefore 
naturally enjoys good health.”” The Emperor inquired of 
them :—‘‘ And the Ministers in charge of affairs—is it well 
with them ?”’ The Envoys answered respectfully :—‘“‘ As 
they enjoy the favour and esteem of our Empress, it is XXVI. 14. 
well with them also.” The Emperor inquired of them, 
saying 一“ Is there peace within your country or not ?” 
The Envoys answered respectfully, saying :—‘‘ The Govern- 
ment accords with Heaven and Earth, and therefore there 
is nothing untoward among the multitude.” The Em- 
peror inquired of them, saying :—‘“‘ In what quarter is the 
Land of these Yemishi situated ?’’ The Envoys answered 
respectfully, saying :—‘‘ It lies to the north-east.” The 
Emperor inquired of them, saying :—‘‘ How many tribes 
of Yemishi are there?”” The Envoys answered respect- 
fully, saying :—‘‘ There arethree kinds. The most distant 
are called Tsugaru, the next Ara-Yemishi, and the nearest 
* Chekiang。 2 Nanking. 3 Lohyang, near Honanfu. 


XXXVI. 15. 


262 


NIHONGI. 


Nigi-Yemishi.' These now here are Nigi- Yemishi—they 
bring tribute yearly to our country’s Court.” The Em- 
peror inquired of them, saying :—‘‘In their country are 
there the five kinds of grain?’’ The Envoys answered 
respectfully, saying :—‘‘ No, they sustain life by eating 
flesh?’ The Emperor inquired of them, saying :—‘‘ Have 
they houses in their country?’’ The Envoys answered 
respectfully, saying :—‘‘ No, they have their dwelling 
under trees in the recesses of the mountains.’’ The 
Emperor went on to say:—‘‘When We look at the 
unusual bodily appearance of these Yemishi, it is strange 
in the extreme. You Envoys must have suffered greatly 
on your long voyage hither. Now retire and abide in 
your official residence. We shall meet again.” On the 
Ist day of the rrth month the festival of the Winter 
Solstice was celebrated at Court. On the festival day, 
they again sawthe Emperor. Amongst the various frontier 
states who attended the Court, the Japanese’ visitors 
were the most distinguished. Thereafter, by reason of 
the confusion caused by a conflagration, the matter was 
neglected and not further attended to. On the 3rd 
day of the 12th month, Kahachi no Aya no Ohomaro, a 
servant of Han Chi-hung, slandered our visitors, who were 
found guilty by the Court of Thang, and were already 
condemned to banishment. Previously Chi-hung was 
banished to a distance of 3000 li. Among the visitors was 
one, Hakatoko, Yuki no Muraji, who made representations 
to the Emperor in consequence of which their punishment. 
was remitted. When everything was concluded, the 
Emperor decreed as follows:—‘‘ This Government has 
determined next year to take administrative measures in 
regard to the lands east of the sea,* and you, the visitors 
from Wa, may not return to the east.’’ In the end they 
were detained in the Western capital.‘ They were placed 


1 Ara and Nigi mean respectively rough and soft or gentle. The reference 


is to their greater or less degree of civilization. The Yezo Ainos are not 
mentioned. © 


2 The character used is 佐 , ie. Wa, but possibly the writer meant it to 


be read Yamato. 


3 The campaign against Pékché is no doubt meant. 
* Féng-hsiang, in the province of Shensi. 


SAIMEI, 263. 


in separate seclusion, their door was closed and prohibited, 
and they had no liberty of movement. In such misery 
they passed the year/ The writing of Wobito, Naniha no 

—Kishi, says :—‘‘ The Chief Envoy to Great Thang struck 

on an island and was overturned.' The Associate Envoy 
had a personal audience of the Emperor and showed him 
some Yemishi. Upon this the Yemishi presented to the 
‘Emperor a. white deer-skin, three bows, and eighty 
arrows.” : 

15th day. ‘By a decree to the Ministers, the Empress had 
the Urabon * Sutra expounded in all the Temples of the capital, 
and requital made to the ancestors for seven generations. 

In this year, the Kuni no Miyakko of Idzumo was com- 
manded to repair the shrine of the Itsuki * God. 

A fox bit off the end of a creeper which a labourer of the 
district of Ow held in his hand, and went off with it. Moreover 
a dog brought in his mouth a dead man’s hand and forearm 
and laid it in the Ifuya shrine. [Signs that the Empress was 
about to die.! | 

Again, the Koryo Envoys had a bear-skin,‘ on which they 
put a price of sixty pounds of floss silk. The market com- 
missioner laughed and went away. 

A Koryo painter, named Komaro,’ on the day on which he | 
entertained guests of his own surname in his private house, 
borrowed seventy official Polar bear-skins for them to sit upon. 
The guests were ashamed and astonished and went away. 

6th year, Spring, 1st month, rst day. The KoryO Envoys, 
the Eul-syang, Ha Chhyu-mun, and his suite, numbering over 
one hundred persons, anchored in Tsukushi. 

3rd month. Abe no Omi was sent on an expedition with a 
fleet of 200 ships against the land of Su-shén. Abe no Omi 
made some Yemishi of Michinoku embark on board his own 
ship. They arrived close to a great river.′ Upon this over a 

1 Sic in original. 3 Ullambana in Sanskrit. 

3 The character rendered Itsuki (with several variants) means stern, 
severe, and at first sight would seem a general epithet for the Gods of 
Idzumo. But there was a Temple of Itsuki in this province, so that the 
word seems to have become a proper name. The same root occurs in 
Itsuku-shima, the sacred island in the Inland Sea, near Hiroshima. 

‘ A shiguma skin. See above, XXVI. io. 

5 Obviously a Japanese name. 6 Perhaps the Ishikari river. 


XXVI. 17. 


264 NiHONGI. 


thousand Yemishi of Watari-shima * assembled on the sea- 
shore and made a camp facing the river. Two men of this 
camp came forward and called out hurriedly, saying :—‘‘ The 
Su-shen fleet has arrived in great force and threatens to slay 
us. We pray, therefore, to be allowed to cross the river and 
to serve the Government. Abe no Omi sent a boat to go and 
fetch these two Yemishi, and inquired from them where the 
enemy were concealed and the number of their ships. The 
two Yemishi accordingly pointed out the place of their con- 
cealment, saying :—‘‘ There are over twenty ships.” There- 
upon he sent messengers to summon them, but they refused to 
come. Abe no Omi accordingly heaped up on the beach 
coloured silk stuffs, weapons, iron, etc., to excite their cupidity. 
The Su-shén people thereupon drew up their fleet in order, 
and tying feathers to poles, raised them aloft by way of flags. 
They approached with equal oars and came to a pause ina 
shallow place. Then from one of the ships they sent forth two 
old men who went round the coloured silk stuffs and other 
articles which had been piled up, examining them closely. 
They then changed the single garments they had on, and each 
taking up one piece of cloth in his hand, went on board their 
ship and departed. Presently the old men came back again, 
took off the exchanged garments, and laying them down along 
with the cloth they had taken away, went on board their ship 
and departed.? Abe no Omi sent several ships to fetch them, 
but they refused to come, and returned to the island of Herobe. 
[Herobe is a separate part of Watari-shima.] After some time 
they asked for peace, but Abe no Omi refused altogether to 
listen to them. So they betook themselves to their own 
palisades and fought. At this time Mamukatsu, Noto no Omi, 
was slain by the enemy. While the battle was still going on, 
and was not yet fought out, the enemy, finding that they were 
being beaten, put to death their own wives and children. 

Summer, 5th month, 8th day. The Koryo Envoy, the 
Eul-syang, Ha Chhyu-mun, and his suite arrived at the official 
residence of Naniha. 

In this month, the officials, by order of the Empress, prepared 

1 Yezo. 


2 This passage reads like a distorted account of the “ unseen trade” which 
was carried on in these parts up till a comparatively recent period. 


SArnrEI. 265 


one hundred raised seats! and one hundred Nokesa,* and held 
a Ninwo Hanya * meeting. 
Moreover, the Prince Imperial for the first time made a 
clepsydra,‘ by which he caused the people to know the hours. 
Again, Abe no Hikida no Omi presented to the Empress 
more than fifty savages.* 
Again, a Mount Sumi was built near the pond of Iso no 








Clepsydra. 


Kami, as high as a pagoda. On this occasion forty-seven men 
of Su-shén were entertained. 


1 A sort of square dais from which the priests delivered their lectures. 

* A kind of Buddhist priestly garment. 

3 Hanya is the Sanskrit Pradjfia, defined by Eitel as the “ highest of the 
six PAramita (cardinal virtues), intelligence, the principal means of attaining 
to Nirvana.” The meeting was to hear the reading of the Ninw6 Hanya 
Sutra. Ninwé means “ benevolent king.” 

4 Vide Florenz for particulars as to clepsydra. 

* No doubt Ainos or Yemishi are meant. 


XXVI_ 18. 


XXVI. 19. 


266 NIHONGI. | * 


Again, the people of the whole country carried arms without 
reason when passing to and fro on the highways. The old 
people of the country said :—‘ This perhaps denotes the 
destruction of the Land of Pékché.”' 

Autumn, 7th month, 16th day. The Koryo Envoy, the 
Eul-syang, Ha Chhyu-mun, and his suite took their departure. 

Again, the man of Tukhara, Kendzuhashi Tatsua, desired to 
return to his native country, and asked for an escort officer, 
saying :—‘‘I intend later to pay my respects to the Court of 
the Great Country, and therefore, in token of this, I leave my 
wife behind. Accordingly, he took the way of the Western 
Sea with several tens of men. 

In the “ Record of the reigns of Japan,” * written by the 
Koryo priest To-hyon, it is said :—‘‘ In the seventh month, 
etc., Chhyun-chhyu-chi,* by the aid of the General-in- 
Chief, Su Ting-fang, caused Pekche to be invaded and 
destroyed.’’ One account says :—‘ Pékché brought ruin 
upon itself, owing to the feminine want of principle of the 
Royal Consort, who arbitrarily usurped the helm of 
Government and slew the wise and good, thus inviting the 
calamity which came upon them. Ought one not to be 
watchful? Ought one not to be watchful?” In a note it 
is stated :—‘‘ Chhyun-chhyu-chi, of Silla, was unable to 
accomplish his wishes by the Minister Ké-kim.‘ There- 
fore he again served Thang, and, putting off the national 
garb, made a fawning appeal to the Son of Heaven, with 
the object of bringing disaster on a neighbouring kingdom 
and preparing the accomplishment of his ends.” 

The writing of Hakatoko, Yuki no Muraji, says :—*‘ In 
the year Kanoye Saru, ‘the 8th month, Pekche was reduced 
to submission. After this, on the 12th day of the oth 
month, the visitors * were dismissed to their own country. 
On the roth day they started from the Western capital. 
On the 16th day of the roth month, they arrived back at 
the Eastern capital, and then for the first time met 


1 Which took place in this year. 2A Om. 
3 King of Silla. His historical name is Thé-chong. 

* A KoryOo statesman. 

5 i.e. the Japanese Envoys to Thang. See above, XXVI. 15. 


SAIMEI. 267 


Arima and his four companions. On the rst day of the 
rrth month, the thirteen royal persons captured by 
General Su Ting-fang and his men, from the King of 
Pekche down to the Crown Prince Nyung and others, 
with the Prime Minister Sa-chhék, Chhyon-pok-kuk, _, 
Pyon-syong, and others of lower rank, thirty-seven persons, 
making in all fifty persons, were delivered up to the Govern- 
ment. They were at once led before the Emperor, who 
spoke kindly to them and released them on the spot. On 
the roth the Emperor bestowed presents,’ and on the 24th 
we started from the Eastern capital.” 

gth month, 5th day. Pekche sent a Talsol, the Buddhist 


novice,” Kak-chyong, and others with the following message to 
the Empress ‘one book says, “They escaped hither and 
gave information of their hard case ’’]:—‘‘ In the 7th month of 
this year, Silla, relying on its strength and assuming a bluster- 
ing attitude, picked a quarrel with its neighbour, and drawing 
the Thang people into it, overturned Pékché. Sovereign and 
Ministers were all captured, and scarce a living soul? was left.” 


In one book it is said:—‘‘ On the roth day of the 7th 
month of the present year, Su Ting-fang, of Great Thang, 
drew up the fleet under his command in the harbour of XXV 
Micha, while Chhyun-chhyu-chi, King of Silla, with his 
horse and foot occupied Mount No-syu-ri, and so they 
attacked Pekche from both sides. The fighting went on 
for three days. Our Royal city was taken. On the 13th 
day of the same month, they began to demolish the Royal 
city. Mount No-syu-ri is on the eastern border of 
Pékché.”’ 

Upon this Kwisil Pok-sin, Eunsol of the Western Division, 


was mightily enraged, and betook himself to Mount Im-sya-ki 
[one book says, ‘Northern Mount Im-kom-li”], while Yo 
Cha-chin, Eunsol of the Central Division, occupied the 
walled city of Kumanori‘ [one book says, ‘‘ Mount To-to-ki- 
nyu”’]. They each formed a camp and assembled the scattered 
troops. Their weapons had become exhausted in the previous 


' On the Japanese Envoys. 2 S‘ramapeéra. 
3 Lit. “a chewer of food.” 
4 No doubt identical with Kumanare mentioned above, the present Ung- 


See above, Vol. I. p. 367. 


XXVI. 21. 


XXVI. 22. 


268 NIHONGI. 


campaign, and therefore they fought with flails.. The Silla 
army was beaten, and Pekche made booty of their arms, so 
that the Pékché weapons were as efficient as ever, and Thang 
did not dare to come in. Pok-sin and the others at length got 
together their countrymen, and with them held the Royal city. 
The people of the land paid honour to them, saying :—‘‘ The 
Minister Pok-sin! The Minister Cha-chin!”’ It was only 
Pok-sin who, by the admirable military expedients which he 
invented, raised up the country, which was already ruined. 

Winter, roth month. Kwisil Pok-sin, Minister of Pékché, 
sent the Minister Kwi-chi and others with a present to the 
Empress of over one hundred Thang prisoners. These are 
now the men of Thang of the two districts of Fuha and Kata- 
agata in the province of Mino. They also asked for troops 
and requested assistance. At the same time they prayed that 
the Prince Yo Phung-chyang’ might be given back [one 
book says :—‘“‘ Minister Kwi-chi is the Talsol, Chyong-chin "J, 
saying :—‘‘ The men of Thang, leading after them our maggot- 
pests,” came and wasted and harassed our territory. They 
overturned our Government and took prisoners our Sovereign 
and his Ministers. 

King Wicha, of Pekche, his wife Eun-ko, his son 
Nyung, etc., and his Ministers, viz. the Prime Minister, 
Chhyon Pok-kuk, Pyon-syong, Son-teung, and others, 
over fifty persons in all, were captured by General Su on 
the 13th day of the 7th month, autumn, and sent away to 
the Land of Thang. This was perhaps what was denoted 
by the causeless bearing of arms.* 

Now the people of the Land of Pekche, putting their trust 
afar off in the Emperor’s protecting care, have assembled 
together anew, and formed a kingdom. We now humbly 
beg that we may be allowed to wait upon the Prince Phung- 
chyang, who was sent by Pekche to be in attendance at the 
Celestial Court, and to make him the Ruler of the Country, 
etc., etc.” 

The Empress made an order, saying :—‘‘ We learn that in 


1 Or clubs, > See above, A.D. 631. 

3 The “maggot pest” is a kind of grub destructive to grain. But the 
word for pest also means “enemy.” Silla is obviously intended. 

* See above, XXVI. 17. 


SAIMEI. 269 


ancient times there have been cases of troops being asked for 
and assistance requested: to render help in emergencies, and 
to restore that which has been interrupted, is a manifestation 
of ordinary principles of right. The Land of Pekche, in its 
extremity, has come to us and placed itself in our hands. 
Their own country having been brought to ruin, having no- 
where to betake themselves for help and none to apply to, 
making spears their pillows, tasting gall,’ and holding firmly 
to the hope of aid, they have come from afar and made a 
memorial to us. Our? resolution in this matter is unshakeable. 
We shall give separate orders to Our generals to advance at 
the same time by a hundred routes, and then, like gathering 
clouds with thunderous commotion, meeting together at Satok, 
to massacre the monsters, and afford relief to the sufferers. Let 
the proper officials supply them with everything they require, 
and let them be dismissed with all due ceremony, etc., etc.”’ 
Prince Phung-chyang, with his wife and children, and 
his uncle, Chhyung-seung, etc., were dismissed home. 
The actual time of their being sent off may be seen in 
Year VII. One book says:—‘‘ The Empress established 
Phung-chyang as King, and made Sé-syang his assistant. 
They were sent off with all due ceremony.” 

12th month, 24th day. The Empress proceeded to the 
Palace of Naniha. The Empress, in order to comply with the 
request of Pok-sin, thought of going to Tsukushi and thence 
despatching a force in aid, and she therefore went there’ in the 
first place and made provision of weapons of all kinds. 

This year, with a view to the invasion of Silla in the interest 
of Pekche, an order was given to the province of Suruga to 
build a ship. When it was finished, and had been hauled as 
far as Womino, that ship, during the night, without cause, 
changed its bow for itsstern. By this people knew that in the 
end there would be defeat.’ 

' To taste gall at every meal or to be always looking at gall—as the Prince 
of Yueh did in order not to forget his grievance against the Wu State. 
Giles. Gall in China does not represent bitterness, as with us, but courage. 

* Or their. 5’ To Naniha. 

‘ The commentators suggest that Womino was a place in Shinano, but 
Shinano 1s an exclusively inland province, and it is not probable that a 


vessel destined for use in an invasion of Corea should have been dragged 
overland. 


A.D. 661. 
XXVI. 24. 


270 NIHONGI. 


It was reported from the province of Shinano:—‘‘ A swarm 
of flies has flown in a westerly direction, crossing the Oho- 
saka hill. It was ten fathoms in thickness, and in height 
reached the azure sky.” Some people gathered that this por- 
tended the defeat of the army of relief. There was a popular 
song which said :— 


The little rice-field 

Cultivated by my wife 

The wild geese devour— 

The wild geese of Mitowada— 
The woman’s rice-field 

The wild geese devour : 

My eldest son and I make a noise 
(But still) the woman’s rice-field 
The wild geese devour.! 


7th year, Spring, 1st month, 6th day. The Imperial ship 
first put to sea for the expedition against the West. 

8th day. The Imperial ship arrived at the sea of Ohoku.* 
At this time the Imperial Princess Ohota-hime * gave birth to 
a daughter, to whom accordingly the name was given of the 
Imperial Princess Ohoku. 

14th day. The Imperial ship came to an anchor at the 
temporary Palace of Nigitatsu no Ishiyu in the province of Iyo. 

3rd month, 25th day. The Imperial ship returned to Unano 
Ohotsu, where the Empress occupied the temporary Palace of 
Ihase, the name of which the Empress altered to Nagatsu. 


1 The text of this poem is extremely corrupt and obscure, and the above 
interpretation is highly conjectural. I have followed pretty closely the 
“ Shiki” version, the writer of which had before him a somewhat different 
text from that now given in editions of the “ Nihongi.” Toarrive at the 
meaning he transposes a number of syllables, which may appear a rather 
violent proceeding, his idea apparently being that the orginal author of the 
poems had purposely transposed these syllables so as to render hiscomposition 
unintelligible to those who had not the clue. The wild geese are the Chinese 
and Silla men, who, in spite of the protests of Japan, continue to lay waste 
the Land of Pékché, whose weakness is alluded to by the words wife and 
woman. Dr. Florenz gives a detailed critical examination of the various 
versions of this poem. 

* In Bizen. 

3 Daughter of Tenchi Tenno, and consort of Temmu Tenno. 


SAIMEI,. 271 


Summer, 4th month. Pok-sin, of Pékché, sent an Envoy to 
present a memorial requesting permission to wait upon (and 
bring away) their Prince Kyu-he. 

In the “ Record of the reigns of Japan,” written by the 
Priest To-hyon,' it is said :—‘‘ Pok-sin, of Pekche, pre- 
sented a writing in which he begged the Eastern Court to 
give up his Lord Kyu-hée.” One book says :—‘ In the 
fourth month the Empress transferred the capital to the 
Palace of Asakura.” 

5th month, gth day. The Empress removed her residence 
to the Palace of Asakura ? no Tachibana no Hironiha. 

At this time trees belonging to the Shrine* of Asakura were 
cut down and cleared away in order to build this Palace. 
Therefore the Gods were angry and demolished the building. 
Some were also struck,‘ and in consequence the Grand 
Treasurer ° and many of those in waiting took ill and died. 

23rd day. Tamna,* for the first time, sent Prince A-pha-ki 
and others with tribute. 

In the writing of Hakatoko, Yukino Muraji, it is stated: 
—‘‘On the 25th day of the rst month of the year Kanoto 
Tori (A.D. 661), we arrived at Yueh-chow on our return 
journey. On the Ist day of the 4th month, leaving Yueh- 
chow, we proceeded homewards in an easterly direction, 
and on the 7th arrived south of Mount Ch‘éng-an-shan. 
On the 8th day at cock-crow we put out to sea with a 
south-west wind in our favour, but in mid-ocean we lost 
our way and tossed about, undergoing much suffering. 
On the gth day at nightfall we reached the island of 
Tamna with great difficulty. There we induced Prince 
A-pha-ki and eight other natives of the island to 
embark with us in the Guest-ship* to the end that we 


1 See above, XXVI. 18. 

2 Thought to be jn Chikuzen. Tachibana no Hironiha (the wide court of 
the orange-blossom) is probably an ornamental epithet. 

3 Shrine is used for a Shinto place of worship ; temple means a Buddhist 
temple. 

4 By a curse from the deities. 

5 Another reading is Chief Chamberlain. 

§ Quelpaert. * See above, XXVI. 19. 

* The ship in which they had gone as visitors to China. 


XXVI. 25. 


XXXVI. 26. 


272 NIHONGI. 


might present them to the Imperial Court. On the 23rd 
day of the 5th month, we presented them to the Imperial 
Court at Asakura. This was the first time that Tamna was 
received at Court. Moreover, the Envoys, who had been 
slandered by Tarushima, Yamato no Aya no Atahe, a 
follower of Chihung, received no gracious command: 
These Envoys were wroth, and their anger penetrated to 
the Gods of High Heaven, who with a thunderbolt killed 
Tarushima.” The men of that day said of this :—‘‘ The 
divine vengeance of Yamato is near.” 
6th month. Prince Ise died. 
Autumn, 7th month, 24th day. The Empress died in the 
Palace of Asakura. 
8th month, rst day. The Prince Imperial, in attendance on 
the Empress’s remains, returned as far as the Palace of Ihase. 
That evening, on the top of Mount Asakura, there was a 
demon’ wearing a great hat, who looked down on the funeral 
proceedings. All the people uttered exclamations of wonder. 
Winter, roth month, 7th day. The Empress’s funeral train 
returning, put to sea. Hereupon the Prince Imperial, having 
come to an anchor in the same place, was filled with grief and 
longing for the Empress. So he sung to himself, saying :— 


Longing as I do 

For a sight of thee, 

Now that I have arrived here, 
Even thus do I long 
Desirous of a sight of thee ! 


23rd day. The funeral of the Empress, returning, anchored 


at Naniha. 
11th month, 7th day. The Empress’s remains were tem- 


porarily interred at Asuka-gahara. 
Mourning began on this day, and lasted for nine days. 


1 It is not clear whether the “gracious command ” was that of the Emperor 
of China or the Empress of Japan. It appears to me that the writer is here 
going back to the slander of the Envoys, while in China, by another follower 
of Chihung (XXVI. 14), and that the gracious cornmand, the want of which 
enraged them, was a courteous message from the Chinese Emperor to the 
Empress of Japan. 

2 Or spirit. 


SAIMEI. 273 


The ‘‘ Record of the reigns of Japan” says :—“ The 
men of Thang, Hsii Shou-yen and others, who were taken 
prisoners by Pok-sin, arrived in Tsukushi.” One book 
says :—“‘ In the year Kanoto Tori (A.D. 661), the one. hun- 
dred and six Thang prisoners presented by Pok-sin, 
Minister of Pékché, took up their abode at Harita in the 
province of Afumi. Under the year Kanoye Saru 
(A.D. 660), it is already stated that Pok-sin presented 
Thang prisoners. Therefore it is now explained what was 
done with them.”’ 


VOL. II. T 


XXVIII. 


BOOK XXVII. 


THE EMPEROR AME MIKOTO HIRAKASU WAKE,’ 
(TENCHI? TENNO.) 


THE Emperor Ame mikoto hirakasu wake was the eldest son of 
the Emperor Okinaga tarashi-hi hiro-nuka.* His mother was 
called the Empress Ame toyo-takara ikashi-hi tarashi-hime.‘ 
In the fourth year of her reign, the Empress Ame toyo-takara 
ikashi-hi tarashi-hime resigned the Dignity to the Emperor 
Ame-yorodzu toyo-hi,’ and established the Emperor ‘ as Prince 
Imperial. The Emperor Ame-yorodzu toyo-hi died in the tenth 
month of his later fifth year.’ In the following year the Em- 
press Dowager assumed the Imperial Dignity. She died in the 
seventh year of her reign, on the 24th day of the 7th month. 
The Prince Imperial, clad in white garments," discharged the 
functions of government.’ 

In this month General Su, the Turkic Prince Ch‘ipichiali ” 
and others proceeded by two routes—land and sea—as far as 
the Koryo walled city." 

The Prince Imperial removed his residence to the Palace ot 


1 Ame, heaven; mikoto, behest : hirakasu, throw open. Wake is con・ 
nected with wakaki, young. It is nearly equal to our word prince. 

2 Heavenly intelligence. 3 Tomei Tenno. ‘ Kogioku Tenné. 

5 Kotoku Tenno. * te. the present Emperor Tenchi. 

* i.e. of the period Hakuchi, the second of the two year-periods into 
which his reign was divided. 

3 Mourning. Giles says “ half-mourning ;” but the phrase has here a more 
general application. Unbleached hempen cloth was probably the material. 

® The phrase ## {iJ is rendered in the interlinear gloss by matsurigoto 
kikoshimesu, i.e “attended to the Government.” Giles and Williams give 
another explanation, which does not suit the present passage. But are not 
the #ij here the mourning regulations? and does not the phrase mean 
“announced the mourning for the Empress” ? 

10 Chinese pronunciation. 1 Now Phyong-syang. 


-TENCHI. 275 


Nagatsu, where by degrees he attended to the organization of 
the foreign war. 

In the 8th month he sent the generals of the Front Division, 
Adzumi no Hirafu no Muraji, of Lower Daikwa rank, and 
Kahabe no Momoye no Omi, of Lower Shokwa rank, and the 
generals of the Rear Division, Abe no Hikeda no Hirafu no Omi, 
of Lower Daikwa rank, Kuma, Mononobe no Muraji, of Upper 
Daisen rank, and Oho-ishi, Mori no Kimi, of Upper - Daisen 
tank, to the assistance of Pékché. He alsosent arms and grain. 

Another book adds here :—“‘ He sent separately Ajimasa, 
Sawi no Muraji, of Lower Daisen rank, and Takutsu, 
Hada no Miyakko, of Lower Shosen rank, for the protec- 
tion of Pékché.” 

gth month. The Prince Imperial, while having his Court at 
the Palace of Nagatsu, conferred a cap of woven stuff’ on 
Phung-chhyang, the Pékché Prince. Moreover he gave him to 
wife the younger sister of Komoshiki, Oho no Omi. He 
accordingly sent Ajimasa, Sawi no Muraji, of Lower. Daisen 
rank, and Takutsu, Hada no Miyakko, in command of a force of 
more than five thousand men to escort him to his own country. 
Now when Phung-chhyang 
arrived in his country, 
Pok-sin came to meet 
him, and bowing his head 
to the ground, delivered to 
him the government of the 
land, entrusting to him 
everything without excep- 
tion. 

12th month. Informa-. 
tion was received from 
Koryo that in this 12th ン 
month the cold in that Cloud-chariot. 
country was so intense 
that the River Phe-kang * was frozen. Therefore the Thang army 
made an uproar with drums and gongs, cloud- chariots * and 

1 See above, XXV. 41. 

2 Probably the river now known as the Thé-tong-kang. 

3 I%de illustration. The cloud-chariots were movable erections for 


overlooking the enemy’s defensive works. They correspond to the ‘urrts of 
Roman warfare. 





T 2 


XXVILI. 


276 NigonNor. 


battering-engines. The Koryo troops were brave and stalwart, 
and therefore re-took two of the Thang forts. There were 
only two left, which they prepared to take by a night attack. 
The Thang soldiers, nursing their knees, wept aloud. But 
their (the Koryo men’s?) arms were blunted and their strength 
exhausted, so that they were unable to take them. If this is 
not a case of navel-biting * disgrace, what is ? 
The priest To-hyon says :—‘ To describe the intentions 
of Chhyun-chhyu* 一 He was really about to begin with 





Battering-engine. 


Koryo, and he first made it known to Pékché. The close 
attack of Pékché was exceedingly urgent and distressing, 
therefore it is so stated.” ‘ 

In this year Maro, Kishida no Omi, Governor of the province 
of Harima, and others, presented a precious sword, saying :— 
“Tt was found in a hole in the millet-field of a man of the 
district of Saya.” 

Moreover, when the generals for assisting Koryé cast anchor 
at the beach of Kaphari in Pekche, they lit a fire. The ashes 
became changed and formed a hole, from which there issued a 


' The two forts above mentioned. 
? ie. helpless disgrace. To bite one’s navel is impossible. 
* King of Silla. 4 All this is, most unclear. 


TENCHI. 277 


thin noise like that of a sounding arrow.’ Some said that this 
was an omen of the ultimate downfall of Koryé and Pékché. 

Ist year, Spring, Ist month, 27th day. A grant was made 
to the Kwisil Pok-sin, Minister of Pékché, of 100,000 arrows, 
500 kin of raw silk, rooo kin of floss silk, rooo tan of cloth, 
1000 hides of leather, and 3000 koku * of seed-rice. 

3rd month, 4th day. The Emperor presented to the King of 
Pékché 300 tan of cloth. 

In this month the men of Thang and the men of Silla invaded 


Koryo. Koryo asked aid from our Government, and generals . 


were sent, who occupied the walled city of Sonyu. Owing to 
this, the men of Thang were unable to conquer the southern 
territory, while Silla was prevented from overthrowing the 
fortresses to the west. 

Summer, 4th month. A rat brought forth young in a horse’s 
tail. The Buddhist priest Tohyon divined, saying :—‘ The 
men of the North are about to attach themselves to the 
Southern Country.” Perhaps (he meant) that Koryé, being 
beaten, would become a vassal of Japan. 

5th month. The General-in-Chief, Adzumi no Hirafu no 
Muraji, of Lower Daikin rank, and others, in command of a 
fleet of 170 ships, escorted Phung-chhyang and his people to 
the Land of Pekche, where, by an Imperial edict, he was made 
to take up the succession to the (royal) Dignity. Moreover 
a golden tablet was conferred on Pok-sin, his back was 
stroked, and he was praised and an honorary grant made to 
him. At this time Phung-chhyang and his people, and also 
Pok-sin, received the Imperial decree with their heads bowed to 
the ground, so that everybody shed tears. 

6th month, 28th day. Pekche sent the Talsol, Manchi, and 
others to offer tribute and bring presents. 

Winter, 12th month, 1st day. Phung-chhyang of Pekche, 
his Minister Pok-sin, and others held counsel with Sawi no 
Muraji and Yechi no Takutsu, saying :—‘‘ This Chyu-yu? is 
far away from cultivated lands. The soil is unfertile, and there 
is no land suitable for agriculture or for the mulberry tree. It 
is simply a stronghold for defensive warfare. If we were to 


' Nari-kabura. See above, Vol I. p. 87. 
- A measure now equal to 5°13 bushels. 
> No doubt the same place as the Sonyu above mentioned. 


A. D。 662. 


XXVII. 
4: 


XXVII. 
5. 


278 NIHONGI. 


remain here long, the people would starve. We should remove 
to Phi-syéng. Phi-syong is girt on the north and west by the 
Rivers Ko-nyon and Tan-kyong, while on the south and east it 
is protected by deep mud and high earthworks. It is encom- 
passed on all sides by rice-fields, to which the rain-water is 
drawn down by cutting canals. Its produce of flowers and fruit 
is the fairest of all the three Kingdoms of Corea. A source of 
food and clothing, it is a choice situation favoured by the two 
first principles.’ It may be said that it lies low, but why should 


_this prevent us from removing thither?” Upon this Yechi no 


XXVII. 
6. 


AD. 663. 


Takutsu alone stood forward and objected, saying :—‘“ The 
distance between Phi-syong and the position occupied by the 
enemy can be covered in one night's march. This is extremely 
near. Should a surprise take place, regrets would be useless. 
Now starvation is a secondary matter; destruction demands 
our first attention. The reason why the enemy do not now 
rashly approach is that Chyu-yu has taken advantage of a 
scarped hill by which it is thoroughly well fortified. The cliffs 
are high and the ravines narrow. This makes it easy to defend 
and difficult to attack. But if we occupied the low ground, 
how should the country have remained undisturbed up to this 
day?” In the end, they refused to listen to his remonstrances 
and made Phi-syong the capital. 

This year, in order to assist Pekche, arms were put in order, 
ships fitted out, and stores of army provisions prepared. 

This year was the year Midzunoye Inu (59th) of the Cycle. 

2nd year, Spring, 2nd month, 2nd day. Pekché sent the 
Talsol, Kim-syu, and others to offer tribute. Silla men wasted 
by fire four districts of the southern border of Pékché. They 
also captured Anték and other strong positions. This being 
so, the enemy were not far from Phi-syéng,? and this position 
became therefore untenable, so they came back again and 
occupied Chyu-yu, in accordance with Takutsu’s policy. 

In this month, the Minister Pok-sin sent up (to the Emperor) 
Hsii Shou-yen and other Thang prisoners. 

3rd month. Wakugo, Kamitsukenu no Kimi, and Ohobuta, 


' The Yin and Yang. 

4 I cannot identify Phi-syong or Antdk, but they must have been in the 
southern part of the present province of Kyéngsyangdo. The Coreans were 
fond of changing the names of their cities. 


TENCEHI。 279 


Hashibito no Muraji, Generals of the Front Division, Wosa, 
Kose no Kamusaki no Omi, and Nemaro, Miwa no Kimi, 
generals of the Middle Division, and Hirafu, Abe no Hikeda 
no Omi, and Kamatsuka,' Ohoyake no Omi, Generals of the 
Rear Division, were sent in command of 27,000 men to invade 
Silla. “ ーー 

Summer, 5th month, rst day. Inugami no Kimi, who had 
hurried to Koryo to give information of warlike matters, on 
his way back saw Kyu-hé’ at the walled city of Syék-syéng. 
Kyu-he accordingly told him of Pok-sin’s guilt. 

6th month. Wakugo, Kamitsukenu no Kimi, General of 
the Front Division, and the others, took two cities of Silla 
named Sapi and Kinokang. Phung-chhyang, King of Pékché, 
suspecting Pok-sin of harbouring treasonous intentions, bound 
him with a leathern strap passed through his palms. But he 
was unable to come to a decision of himself, and did not know 
what to do. So he inquired of his Ministers, saying :—‘‘ Pok- 
sin’s guilt has been soand so. Shall he be beheaded, or not ? ” 
Upon this, the Talsol, Tok Chip-tok, said :—‘ This traitor ought *X' 
not to be let off.” Pok-sin forthwith spat upon Chip-tok and 
said :—‘‘ Thou worthless dog! Thou idiotic slave!’ The King 
compelled his stout fellows to execute him and to put his’ head 
in pickle. 

Autumn, 8th month, 13th day. Silla, taking advantage of 
the King of Pékché having put to death his own good general, 
laid plans to enter that country direct, and first of all to 
capture Chyu-yu. Now Pekche learnt the enemy's plan, and 
addressed his generals, saying:—‘‘I now hear that Omi, 
Ihohara no Kimi, the auxiliary general of the Land of Great * 
Japan, in command of more than 10,000 stout fellows, is on 
the point of arriving hither by sea. I hope that you, my 
generals, will take such measures as are suitable in advance. 
I intend myself to proceed to Pekchon and give him seasonable 
entertainment.” | . 

_._1jth_day. The hostile generals arrived before Chyu-yu 
and encompassed the Royal city. The Thang generals, in 
command of 170 fighting ships, drew up in line of battle in the 


' Sickle-handle. * A Pékché Prince. See above, XXVI. 24. 
3 Dai Nippon. The first instance of the use of dai, great, in this con- 
nection, 


28O NIHONGI. 


Pékchon river." The Japanese warships which first arrived 
engaged the Thang fleet, but had not the advantage, and 
therefore retired. Great Thang stood on its guard in strict 
order of battle. 

27th day. The Japanese generals and the Pékché King, 
regardless of the aspect of affairs, said to one another :—“ If 
we struggle which shall get first, they will naturally retire of 
themselves.” So they again led forward the routed Japanese 
ranks, and the troops of the Middle Division of their force, to 


_ attack the Great Thang fleet. But Thang closed upon their 


XXVII. 
8. 


AXVITI, 


9. 
A.D. 664. 


vessels from right and left, and engaged them from all sides. 
In a short space of time the Imperial force was defeated, and 
many fell into the water and were drowned. The ships were 
unable to manoeuvre either astern or ahead. Yechi no Takutsu 
looked up to heaven and made oaths; he gnashed his teeth, 


and in his rage slew severaltensofmen. He then fell fighting. | 


At this time King Phung-chhyang of Pékché with a number 
of others, embarked in a ship and fled to Koryo. 

gth month, 7th day. Not until now did the Pékché city of 
Chyu-yu surrender to Thang. Then the people of that 
country said to one another :—‘‘ Chyu-yu has fallen; there is 
nothing more to be done; this day the name of Pékché has 
become extinct. Shall we ever visit again the place where 
the tombs (of our ancestors) are? Let us, however, repair to 
the city of Ho-nyé, and meet there with the Japanese generals, 
so as to concert with them the measures required by the 
circumstances.” Inthe end the wives and children, who had 
from the first remained in the walled town of Chhim-pok-ki, 
were informed of their intention to quit the country. 

11th day. They set out for Muho. 

13th day. They arrived at Ho-nyé.? 

24th day. The Japanese fleet, with the (Pekche) Minister 
Yo Cha-sin, and the Talsol, Mok-so Kwi-chi, Kong-na Chin- 
syu, and Ong-nyé Pong-nyu, along with the people of the 
country, arrived at the city of Ho-nyé. The next day they 
set sail, and at length bent their course towards Japan. 

3rd year, Spring, 2nd month, 9th day. The Emperor,’ by 

! I take this to be the river now called Naktong, in the south of Corea. 


* The Interlinear Kana has Tere. 
3 He is called Prince Imperial both above and below. 


TENcCgr。 281 


orders to the Prince Imperial, his younger brother, announced 
an augmentation and revision of the caps denoting official rank, 
and also an increase in the designations of the grades, as well 
as matters relating to the senior members of families, their 
vassals and domestic retainers. 

There were twenty-six grades of caps, viz. :—- 


Dai-shiki (greater woven stuff) 
Sho-shiki (lesser do. ) 
Dai-shu (greater embroidery) 
Sho-shu (lesser do。 ) 
Dai-shi (greater purple) 
Sho-shi (lesser do. ) ・ 
Upper Dai-kin (greater brocade) 
Middle Dai-kin ( do。 ) 
Lower Dai-kin ( do. ) 
Upper Sho-kin (lesser brocade) 
Middle Sho-kin ( do。 ) 
Lower Sho-kin ( do. i+) 
Upper Dai-sen (greater mountain) 
Middle Dai-sen ( do. ) 
Lower Dai-sen ( do. ) 
Upper Dai-otsu (greater kingfisher’) 
Middle Dai-otsu ( do. ) 
Lower Dai-otsu ( do. ) 
Upper Sho-otsu (lesser kingfisher) 
Middle Sho-otsu ( do. ) 
Lower Sho-otsu ( do. ) 
Dai-ken (greater ken) 
Sho-ken (lesser ken)? 


These made in all twenty-six grades. The former kwa (flower) 
was changed to kin (brocade), and six grades were added, 
beginning with Kin and ending with Otsu. There was also 
an augmentation and alteration by which the single grade of 
initial rank was changed to the two grades of Daiken and 
Shoken. These were made different, but in all other respects 
the former rule was followed. 

To the senior members of the great families long swords 


' See above, XXV. 41. 
? Ken means to set up, to establish. These two grades correspond to 
the Risshin or Kembu named above, XXV. 4I. 


XXVIT. 


10. 


282 NIHONGI. 


were granted, and to the senior members of lesser families 
short swords were granted, while to the senior members of the 
Tomo no Miyakko, etc., shields and bows and arrows were 
given. Moreover, their vassals and domestic retainers were 
settled. 

3rd month. Prince Syon-kwang of Pakche and his people 
were given a residence at Naniha. 

There was a star which fell north of the capital. 

This spring there was an earthquake. 

Summer, 5th month, 17th day. Liu Jén-yiian, the (Chinese) 
general for Pekche, sent the Chao-san-ta-fu* Kuo Wu-ts‘ung to 
present a letter-box * and gifts. 

In this month the Oho-omi, Soga no Muraji, of Tai-shi 
rank, died. | 

One book says :—‘‘ The Oho-omi died in the inter- 
calary fifth month.” 

6th month. The Empress Dowager‘ Shima died. 

Winter, 1oth month, 4th day. Kuo Wu-ts‘ung and his 
companions were dismissed home. On this day the Emperor 
ordered Nakatomi no Naijin* to send the Buddhist priest 
Chi-sho with presents for Kuo Wu-ts‘ung. 

4th day. An entertainment was given to Kuo Wu-ts‘ung 
and his suite. 

In this month ke-kim, Prime Minister of Koryo, died in 
that country. He left dying injunctions to his children, 
saying :—‘‘ Ye brethren, live together in harmony, as a fish 
and water, and do not compete with one another for rank. 
If you do not so, you will surely become a laughing-stock to 
your neighbours.” 

12th month, 12th day. Kuo Wu-ts‘ung and his suite took 
their departure. 


' The history of Pékché in the “ Tongkam” ends with the previous King 
Wicha. Syon-kwang was his son. 

* Lower fifth rank under the Thang dynasty. 

3 Of course, a box containing a letter 1s meant. 

‘ The original might be more literally translated Empress grandmother, 
and this Empress was really Tenchi’s grandmother, but as this term is used 
elsewhere simply as an honorary appellation, I prefer to render it by 
Empress Dowager. , 

> Viz. Kamatari Ko. 

6 This is the same date as the last. There is something wrong here. 


_ TENCHI. 283 


In this month it was reported from the province of Ahaji, 
saying :—‘‘In the water of a pig-trough belonging to Mu, 
Shinuta no Fumibito, a man of the district of Sakata, rice 
grew all of a sudden. Mu gathered it and put it by. Every 
day his wealth increased. There is a man called Oho, Ihaki no 
Sukuri, of the district of Kurimoto, at the head of whose 
bride’s mattress rice grew up during her first night’s stay with 
him and formed an ear. In the morning it bent down and 
ripened. The following night another ear was formed. She 
went out into the courtyard, when two keys fell down from 
heaven before her. She took them up and gave them to Oho, 
who from this time began to be a wealthy man.” | 

In this year guards and beacon-fires were placed in the 
islands of Tsushima and Iki and in the Land of Tsukushi. 
Moreover in Tsukushi a great embankment was constructed, 
and water collected. This was called a minoki or water- 
castle.’ | 

4th year, Spring, 2nd month, 25th day. The Empress 
Dowager Hashibito * died. 

In this month, after a comparison of the Pekche degrees of 
official rank, there was granted to the Kwi-sil, Chipsa, in con- 
sideration of the eminent services of the Minister Pok-sin, 
the rank of Lower Shokin. [His original rank was that of 
Talsol.*] Moreover Pekche common people, men and women 
to the number of more than 400, were given residences in the 
district of Kanzaki, in the province of Afumi. 

3rd month, 1st day. For the sake of the Empress Dowager 
Hashibito, 330 persons entered religion. 

In this month rice-lands were granted to the Pekche people 
of Kanzaki. 

Autumn, 8th month. The Talsol, Tap Pon-chhyun, was 
sent to build a castle in the province of Nagato. 

The Talsol, Ong-nyo Pong-nyu, and the Talsol, SA-pi Pok-pu, 

' A native authority quoted in the “Shikai” edition says :—‘“‘ The embank- 
ment of the water-castle in the district of Mikasa is four ken (twenty-four 
feet) in height, fifteen ken in width of base, and 400 ken from east to west. 
The space within the embankment has been made into rice-fields.” 

2 Kotoku Tenno's wife. Empress Dowager is literally Great Consort. 

3 The Chinese characters used for this in the “ Nihongi” are 建 5: 


But, as Dr. Florenz points out, the proper characters are 大 3, which in 
Corean are read Tesol. 


XXVII. 
11 


A.D. 665. 


XXVII. 
12. 


A.D. 666. 


XXVIT. 
13. 


284 NIHONGI. 


were sent to the Land of Tsukushi, where they built the two 
castles of Ohono and Woyogi. 

Tamna sent ambassadors to the Court. 

gth month, 23rd day. The Land of Thang sent Liu Té-kao 
Chao-san-ta-fu,' Sub-prefect ? of Ichou, and Shang-chu-kuo’ 
and others. 

By others is meant a General of the Right Division of 
the Guards, of the rank of Shang-chu-kuo, a General for 
Pékché, who was a Chao-ta-fu of Chu-kuo rank, by name 
Kuo Wu-Ts‘ung, and others, 254 persons in all. 7th 
month, 28th day. They arrived at Tsushima. gth month, 
2oth day. They arrived at Tsukushi. 22nd day. They 
forwarded a letter-case. 

Winter, roth month, r1th day. A great review was held at 
Uji. 

rrth month, 13th day. A banquet was given to Liu Té-kao 
and the others. 

12th month, r4th day. Presents were made to Liu Té-kao 
and the rest. 3 

In this month Liu Té-kao and his people took their 
departure. 

In this year Oho-ishi, Mori no Kimi, of Shokin rank, and 
others were sent to Great Thang, etc., etc. 

By others is meant Ihashiki, Sakahibe no Muraji, of 
Shosen rank, and Harima, Kimi no Kishi, of Daiotsu rank. 
They no doubt went to escort the Thang Envoys. 

5th year, Spring, rst month, 11th day. Koryo sent Neung- 
nu, of the Former Division,’ and others to offer tribute. 

On this day Tamna sent Prince Si-yé and others to offer 
presents. 

3rd month. The Prince Imperial went in person to the 
house of Saheki no Komaro no Muraji to inquire of his illness. 
He lamented him on account of his loyal service from the 
beginning. 


1 See above, X XVII. Io. 2 Sze-ma. 

+ Upper-pillar Country. A title. 

4 There were in Koryo five Divisions. The first was the Inner or 
Yellow Division; the second was the Northern or After Division ; the 
third was the Eastern or Left Division; the Fourth was the Southern or 
Former Division ; the fifth was the Western or Right Division. 


TENCHI. 285 


Summer, 6th month, 4th day. Neung-nu of Koryo, of the 
Former Division, and his people took their departure. 

Autumn, 7th month. There were great floods. 

This autumn the land-tax and commuted taxes were remitted. 

Winter, roth month, 26th day. Koryo sent the Minister 
Eul-syang' Om-chhu and others to offer tribute. 

The Chief Envoy, the Minister Eulsyang Om-chhu, the 
Associate Envoy Tun, of the rank of Talsyang, Ya-kwang 
Hyon-mu, of the Second Rank, and others. 

This winter the rats of the capital migrated towards Afumi. 

Over 2000 Pekche people, men and women, were settled in 
the East country. Without distinction of black and white,’ 
they were all maintained at Government expense for three 
years beginning with the year Midzunoto I.° 

Chiyu, a Buddhist priest of the Yamato no Aya, presented 
to the Emperor a south-pointing chariot.‘ 

6th Year, Spring, 2nd month, 27th day. The Empress 
Ame toyo-takara ikashi-hi tarashi-hime* and the Imperial 
Princess Hashibito* were buried together in the misasagi on 
the Hill of Wochi. On this day the Imperial granddaughter 
the Imperial Princess Ohota was buried in a tomb’ in front of 
the misasagi. 

Koryé, Pékché and Silla all made mourning along the 
Imperial highway.’ 

The Prince Imperial addressed the Ministers, saying :—“ In 
obedience to the commands of the Empress Dowager and the 
Empress, I have compassion on the myriad people, and 
therefore have not undertaken the work of constructing a stone 
sarcophagus.’ I trust that this may be taken as a mirror and 
‘a lesson for all time.” 

3rd month, 19th day. The capital was removed to Afumi. 


' An official rank. 2 i.e. of priests and laymen. 7 A.D. 663. 
* A compass. See above, XXVI. Io. 
* Saimei Tenno. ? Kotoku Tenno's Consort. 


7 Several of the misasagi have just outside the moat circular mounds of 
much smaller size. These have a small moat and one or two rows of clay 
cylinders round them. The tomb in question is still pointed out and known 
as the Ishidzuka or stone mound. 

$ By which the Imperial funeral procession passed. 

3 This is the literal translation, and it is true that stone sarcophagi were 
used in burial. But I am disposed to think that the vault is intended. Not 


A.D. 667. 


XXVIII. 
14 


XXVII. 
15. 


286 NIHONGI. 


At this time the common people of the Empire did not desire 
the removal of the capital. Many made satirical remonstrance, 
and there were also many popular songs. Every day and 
every night there were numerous conflagrations. 

6th month. The district of Kadono' presented to the 
Emperor a white swallow.’ 

Autumn, 7th month, 11th day. Tamna sent the Minister 
Chon-ma and others to offer presents. 

8th month. ‘The Prince Imperial proceeded to the Yamato 
capital. | 

Winter, roth month. Namséng,’ of Koryo, the elder brother, 
left the city* for a tour in the provinces. Upon this, his two 
younger brothers, who remained in the city, listening to the 
evil speeches of the gentry and nobles associated with them, 
opposed him and would not allow him to enter. Hereupon 
Namséng ran away to Great Thang and laid plans for the 
destruction of his country. | 

11th month, gth day. Liu Jén-yiian, the (Chinese) General 
for Pekche, sent the Prefect of Ungsan,’ in the Governorship 
of Ungchin,’ Szema Fats‘ung, of Shang-chu-kuo rank, and 
others to escort Ihashiki, Sakahibe no Muraji, of Lower Daisen 
rank, and his companions to the Governor-General’s residence 
in Tsukushi.? 

13th day. Szema Fats‘ung and his companions took their 
departure homewards. Hakatoko, Yuki no Muraji, of Lower 
Shosen rank, and Moroshi, Kasa no Omi, of Lower Daiotsu 
rank, were made Escort Envoys. 

In this month there were built the castle of Takayasu in the 
province of Yamato, the castle of Yashima in the district of 
Yamada in the province of Sanuki, and the castle* of Kanada 
in the province of Tsushima. 


to make a sarcophagus would afford a very trifling relief to the people. 
The vault on the other hand was a very considerable work, owing to the 
enormous stones of which it was built. 

' In Yamashiro. * A good omen. * He was Chief Minister. 

4 Phyongyang, the capital, is meant. ぅ Bear-hill. Bear-port. 

6 The “ Tongkam” says : 一 “In the year 660, Thany divided the former 
territory of Pékché into five provinces, viz., Ungchin, Mahan, Tongmyéng, 
Keumnyon and Tokan. 

7 The Dazaifu or Viceroyalty. 

* We hear in this reign for the first time of the building of castles 


TENCHI. 287 


Intercalary 11th month, 11th day. 

Chonma and his companions received presents of 14 hiki of 
brocade, rg hiki of yuhada,' 24 hiki of dark red stuff, 24 tan 
of violet cloth, 58 tan of peach-dyed stuff, 26 axes, 64 sickles, 
and 61 swords. 

7th year, Spring, 1st month, 3rd day. The Prince Imperial 
assumed the Imperial Dignity. 

One book says that he assumed the Dignity in the 3rd 
month of the 6th year—the year Hinoto U of the Cycle.” 
7th day. A banquet was given to the Ministers within the 
Palace. 

23rd day. The Escort Envoys Hakatoko and his colleagues 

reported their mission. 
_ 2nd month, 23rd day. Princess Yamato bime, daughter of 
the Imperial Prince Furubito no Ohoye, was appointed 
Empress-consort。 In the end four concubines were provided. 
One was the daughter of the Oho-omi, Soga no Yamada no 
Ishikaha Maro, by name Wochi no Iratsume. [Some books 
call her Minodzuko hime.] She bore one son and two 
daughters. The first was called the Imperial Princess Ohota ; 
the second was called the Imperial Princess Uno.* When she 
possessed the Empire she dwelt in the Palace of Kiyomibara 
in Asuka. She afterwards removed the Palace to Fujihara. 
The third was called the Imperial Prince Takeru. He was 
dumb and could not speak. 
~ One book says :—‘‘ Wochi no Iratsume had one son 
and two daughters. The: first was called the Imperial 
Prince Takeru ; the second was called the Imperial Princess 
Ohota; the third was called the Imperial Princess Uno.” 
“One book says :—‘‘ The daughter of the Oho-omi, Soga no 
Yamada no Maro, was named Chinu no Iratsume. She 
‘bore the Imperial Princess Ohota and the ‘Imperial 
Princess Sarara.”’ 

Next there was the younger sister of Wochi no Iratsume, 
named Mehi no Iratsume. She gave birth to the Imperial 
Princess Minabe and the Imperial Princess Abe.‘ When the 


(hm). This character, which in China and Corea means a walled city, 
is in Japan used in a sense nearly the same as our word “ castle.” 

1 Silk stuff tied and then dyed, so that a pattern is produced. 

2 A.D. 667. 9 Jito Tenno. * Gemmei Tenno. 


A.D. 668. 


XXVILT. 
16. 


XXVIT. 
17. 


288 NIHONGI. 


Imperial Princess Abe possessed the Empire, she dwelt in 
the Palace of Fujihara. She afterwards removed the capital 
to Nara. 
One book says :—‘‘ The name Sakurawi no Iratsume 
was given to Mehi no Iratsume.” 

Next there was the daughter of the Oho-omi, Abe no 
Kurahashi Maro, named Tachibana no Iratsume. She gave 
birth to the Imperial Princess Asuka, and the Imperial Princess 
Nittabe. 

Next there was the daughter of the Oho-omi, Soga no Akaye, 
named Hitachi no Iratsume. She gave birth to the Imperial 
Princess Yamabe. 

There were also four Palace women who bore (to the 
Emperor) sons and daughters. One was the daughter of 
Wotatsu, Woshiumi no Miyakko, named Shikobuko no Irat- 
sume. She had one son and two daughters. The first was 
called the Imperial Princess Ohoye : the second was.called the 
Imperial Prince, Kahajima : the third was called the Imperial 
Princess Idzumi. 

Further there was the daughter of Tokoma, Kurikuma no 
Obito, named Kurohime no Iratsume. She gave birth to the 
Imperial Princess Momnutori. 

Further there was Michi no Kimi Iratsume, who was the 
mother of the Imperial Prince Shiki. 

Further there was Yakako, Iga no Uneme, who was the 
mother of the Imperial Prince Iga. He subsequently received 
the cognomen of the Imperial Prince Ohotomo. 

Summer, 4th month, 6th day. Pekché' sent Mi-to-sa-pu 
and others to offer tribute. 

16th day. Mi-to-s&-pu and his companions took their de- 
parture. 

5th month, 5th day. The Emperor hunted? on the Moor of 
Kamafu. At this time the Prince Imperial, being the Emperor's 
younger brother, all the Princes, the Inner Minister* and the 
other Ministers were all without exception in his train. 


1 There was no Kingdom of Pékché at this time. 

* Any excursion of the Emperor's was called hunting. The hunt on this 
occasion was no doubt for medicinal herbs (kusurigari), for which this was 
the appointed day. 

3 Naijin. 


TENCHI. 289 


6th month. The Prince of Ise and the Prince his younger 
brother died on consecutive days. Their official rank is not 
clear.’ 

Autumn, 7th month. Koryo sent Envoys by way of Koshi 
to offer tribute. The winds and waves were high, and they 
were therefore unable to return. 

Prince Kurikuma was appointed Governor of Tsukushi. 

At this time the province of Afumi practised military 
exercises. 

Again, pasture farms were largely provided, and horses 
were let loose there. 

Again, the province of Koshi presented to the Emperor 
burning earth and burning water.’ 

Again, by the shore-pavilion,’ fish of various kinds came, 
covering the water. 

Again, the Yemishi were entertained. 

Again, the Toneri, by Imperial command, held banquets in 
various places. 

The people of that time said:—‘‘Is the Emperor’s life 
drawing to a close ?”’ 

gth month, rth day. Silla sent Kim Tong-won, of the 
rank of Sason, and others to offer tribute. 

26th day. Nakatomi no Naijin sent the Buddhist priests 
Hoben and Shimpitsu to present a ship to the Te-kak-u ‘ 
Yu-sin, Prime Minister of Silla. It was delivered to Tong-won 
and his companions. 

29th day. Mimimaro, Fuse no Omi, was sent with a present 
for the King of Silla of a ship for the conveyance of tribute. 
It was delivered to Tong-won and his companions. 

Winter, roth month. The Duke’ of Ying, the Thang 
Commander-in-Chief, destroyed Kory6. When King Chyung- 
mu of Koryo first established that kingdom, he wished his 
government to last for a thousand years. His mother said :— 
“7 Hf thou governest the country well, thou mayst accomplish 


1 This sentence is no doubt an interpolation, as the “Shikai” points out. 

3 No doubt coal (or peat) and crude petroleum are meant. The latter is 
worked at the present day in Echigo, which forms part of the ancient 
province of Koshi. 

3 The shore of Lake Biwa. ‘ An official rank, 

® His name was Li Tsi. See Mayers, p. 124. 

VOL. II. U 


XXVIL. 
18. 


XNVII. 
19. 


XXVII. 


A.D. 669. 


290 NIHONGI. 


this. However, it will last for just 700 years.”' The downfall 
of this kingdom at this time took place just at the end of its 
existence for 700 years. 

11th month, rst day. There were presented to the King of 
Silla 50 pieces of fine silk, 500 kin of floss silk, and roo hides 
of leather. These were delivered to Tong-won and his com- 
panions,. 

Presents were given to Tong-won and his companions, the | 
value of which varied in each case. 

5th day. Maro, Chimori no Omi, of Lower Shosen rank, 
and Kishi no Woshibi were sent to Silla. On this day, Kim 
Tong-w6n and his people took their departure. 

In this year the Buddhist priest Dogio stole the Kusa- 
nag1 * sword and escaped with it, making for Silla. But wind 
and rain so perplexed him on his way, that he came back 
again. 

8th year, Spring, 1st month, 9th day. Soga no Akaye no 
Omi was appointed Governor of Tsukushi. 

3rd month, rrth day. Tamna sent Prince Kumaki and 
others with tribute.‘ . 

18th day. A present of seed-grain was made to the King of 
Tamna. On this day Prince Kumaki and his people took 
their departure. 

Summer, 5th month, sth day. The Emperor went hunting 
on the plain of Yamashina.’ The Prince Imperial, who was 
the Emperor’s younger brother, Fujihara no Naidaijin, and all 
the Ministers without exception followed in his train. 

Autumn, 8th month, 3rd day. The Emperor ascended the 
peak of Takayasu. He took counsel as to a project of repairing‘ 
the castle there, but in pity for the labour which it would entail 
on the people, he abandoned this idea, and did not go on with 


1 The “ Tonykam” gives Ko Chyung-mu as the name of the founder of 
the Kingdom of Kokuryé. The prediction is not given in this work. 

2 See above, Vol. I. p. 205. 

* This story has been considerably developed by later writers. 

4 Tamna, known to us as Quelpaert, and to modern Coreans as Ché-ju, 
was for a long time more or less independent of the rest of Corea. In the 
13th century the inhabitants were in continual rebellion. _ 

5 Now a station on the railway between Kioto and Otsu. See above, 
XXVIII. 17. 

5 See above, XXVII. 14, and below, XXVIII, 22. 


TENCHI. 291 


the work. The people of that time appreciated this, and 
exclaimed, saying :—‘‘ This is the virtue of loving-kindness. 
Is it not generous ?” etc., etc. 

This autumn it thundered’ in the house of Fujihara no 
Naidaijin. 

gth month, rrth day. Silla sent the Sason, Tok-yu, and 
others with tribute. 

Winter, roth month, roth day. The Emperor paid a visit 
to the house of the Naidaijin Fujihara, and made personal 
inquiry after his illness. His grief was exceedingly great. 
Accordingly he said :—‘‘ It is surely no vain saying that the 
way of Heaven helps goodness: nor is the principle that the 
accumulation of good actions redounds to happiness of no effect. 
If there is anything which can be done, you will inform me of 
it.” He answered and said :—‘‘ Thy servant has been wanting 
in cleverness: what more is to be said? Only I trust that for 
my burial simple arrangements may be made. While alive. I 
did no service for my country at war; why, then, should I im- 
pose a heavy burden on it when I am dead?” etc., ete. The 
wise men of that day, hearing of this, were filled with admira- 
tion, and said : 一 " We would humbly compare this one saying 
with the wise maxims of ancient sages: shall the General of 
the Great Tree’s* refusal of rewards be related in the same 
year with it ?” 

15th day. The Emperor sent his younger brother, the 
Prince Imperial, of the Eastern Palace,* to the house of the 
Naidaijin Fujihara, to confer on him the cap of “ Great Woven 
Stuff” and the rank of Oho-omi.‘ He also granted him a sur- 
name, and made him the House of Fujihara.’ From this time 
forward he was generally known as Fujihara no Daijin. 


1 No doubt the meaning is that it was struck by lightning. 

2 Feng I. Died A.D. 34. A famous commander under Han Kwang 
Wu, and renowned for modesty and dislike of ostentation. From his habit 
of retiring to sit beneath a tree for the purpose of solitary self-communing, 
he was called by his soldiers the General of the Great Tree. Mayers, p. 41. 

3 The Heir to the Throne occupied the Eastern Palace, and is often 
spoken of by this term. 

4 Or Daijin. 

$ Fujihara is a town in. Yamato, in the district of Takechi. The name 
is a very famous one in subsequent Japanese History. This statesman is 
better known as Kamatari K6. See above. 

U 2 


XXVII. 
21. 


XXVIT. 


22. 


A.D. 670. 
XXVII. 


23. 


292 NIHONGI. 


16th day. Fujihara no Naidaijin died. 

The ‘‘ Nihon Seiki’’ says :—‘‘ The Naidaijin died at the 
age of fifty in his private residence. He was removed for 
temporary burial to the south of the mountain. Oh! cruel 
Heaven ! that could not bring itself to leave this aged man! 

’ Alas! what sorrow!” The inscription on his tomb says 

that he died at the age of fifty-six.! 
_roth day. The Emperor went to the house of Fujihara no 
Naidaijin, where he gave orders to Soga no Akaye no Omi, 
of Upper Daikin rank, and declared to him his gracious will. 
He accordingly bestowed on him a golden incense-burner. 

‘42th month. There wasa fire in the Treasury. This winter 
the: Castle of Takayasu was repaired. The Land-tax of the 
home provinces was collected. At this time the Temple of 
Ikaruga was burnt. 

‘This year Kujira,? Kahachi no Atahe, of Middle Shokin 
rank, and others were sent on a mission to the Land of Great 
Thang. 

Moreover, the Minister Yo Cha-sin; the Minister Kwisil 
Chip-sé, and others, men and women, to the number of over 
700 persons, were removed and settled in the district of 
Kamafu in the province of Afumi. 

Moreover, Great Thang sent Kuo Ya-ts‘ung and others, more 
than 2000 men. 

gth year, Spring, rst month, 7th day. The Emperor, by 
command to the gentry and Daibu, held a great archery 
meeting within the Palace Gate. 

14th day. The Emperor promulgated Court ceremonial 
regulations, and rules for people to give way to each other 
when passing along the roads.* He also prohibited heedless 
slanders and foul falsehoods. 

2nd month. Registers of population were prepared. Robbers 
and vagabonds were suppressed. 


! This is the first mention of such inscriptions. They were engraved on 
erect slabs of stone, or on wooden posts set up on the mound. None 
belonging to this early period have remained to our day. 

2 This personal name means “ whale.” 

3 In the Giseirei it is said : —‘‘In passing along the highways, the mean 
should get out of the way of the noble, the young of the old, and the light 
of the heavy.” 


TENCHI. | 293 


At this time the Emperor visited the plain of Himo in the 
district of Kamafu, and inspected a site for a Palace. 

Moreover, the Castle of Takayasu was repaired, and stores 
of grain and salt collected. 


Moreover, one castle was built in Nagato, and two in 
Tsukushi. 


3rd month, gth day. Close to Miwi,' on the mountain, 
Shinto places of worship were laid out, and offerings of cloth 
distributed to them. The litany was pronounced by Naka- . 
tomi no Kane no Muraji.” 4 


Summer, 4th month, 30th day. After midnight a fire broke 
out in Horiuji.2 Not a single building was left. 

There was great rain, with thunder. 

5th month. There was a popular ditty, as follows :— 


To sport by the end 

Of the bridge thrown across 4 べ XVII 
Come forth, my boy ! 24. 
To the eight-fold wooden doors 

Of the house of Tamate 

1f thou comest forth 

Thou shalt not repent it. 

Come forth, my boy ! 

To the eight-fold wooden doors 

Of the house of Tamate.* 


6th month. Within the capital a tortoise was caught. 
On its back was written the character for Saru.’ It was 


1 Where the well-known Temple of Miwidera now stands—not far from 
Otsu. Miwi means august well. It was with water from this well that the 
Emperors Tenchi and Temmu and the Empress Jito were washed at birth. 
Hence the name. 

2 It was the province of the Nakatomi to read the sortto, or Shinto 
prayers, while the Imbe laid out the offerings. 

* The same as the Ikaruga Temple mentioned above, XXVII. 22. Vide 
: Murray's Handbook,” 2nd ed. p. 394. 

* i.e. a slight, temporary bridge. 

> By the house of Tamate one commentator understands the Temple of 
Horuji. Another thinks the poem may, perhaps, be an advice to the 
Emperor Temmu to enter religion, and avoid the Imperial Dignity. To 
me its application is wholly obscure. The metre is irregular naga-uta. 

? The monkey, one of the years of the DDuodenary Cycle. It recurred two 
years later, and was marked by civil disturbances, of which this was 
supposed to be an omen. 


AD. 671. 


XX VII. 
25, 


294 NIHONGI. 


yellow above and black beneath,’ and was about six inches in 
length. 

Autumn, oth month, rst day. Tsuratari, Adzumi no 
Muraji, was sent to Silla. 

In this year water-mills were made; and therewith iron 
smelted.” 

roth year, Spring, rst month, 2nd day. Soga no Akaye no 
Omi, of Upper Daikin rank, and Kose no Hito no Omi, of 
Lower Daikin rank, advanced in front of the Palace and 
offered their congratulations on the New Year. 

5th day. Nakatomi no Kane no Muraji, of Upper Daikin 
rank, made an announcement of Kami matters.* 

On this day the Imperial Prince Ohotomo was appointed 
Dajodaijin,*‘ Soga no Akaye no Omi was made Prime Minister 
of the Left :* Nakatomi no Kane no Muraji was made Prime 
Minister of the Right.° Soga no Hatayasu no Omi, Kose no 
Hito no Omi, and Ki no Ushi no Omi were made Daibu of 
the Censorate.‘ 


1 The colours of Heaven and Earth, according to the Chinese. In this 
tortoise they were inverted, the yellow (Earth) being above, and the black 
(Heaven) beneath. This was regarded as a sign of a change of reign. 

2 The briefness of this notice is very tantalizing to any one interested 
in the history of Japanese metallurgy. The word for mill does not mean 
merely a water wheel, but something for pounding or grinding. Perhaps 
the trituration of the ore is intended. The character for smelt is ff, which 
might also be rendered fuse. Florenz has “ gesmiedet,” i.e. ‘‘ forged,” and 
one Japanese dictionary has kitafu, which has the same meaning. But no 
such meaning is given in Giles, and as the Interlinear Kana has wakasu, “to 
melt,” I have little doubt that smelting is intended. Evidently the writer 
was familiar with the process of smelting. It is the use of a mill in con- 
nection with it that-:is deemed worthy of record. 

3 It is not quite clear what this means—probably some kind of Shinto 
religious celebration. 

4 i.e. Prime Minister. The Wamiosho gives for this the Japanese phrase, 
Oho-matsuri-goto no Oho-matsu-kimi, the great lord who attends to 
matters of the great government, but it is difficult to believe that so clumsy 
an expression was ever in general use. Dajodaijin is sufficiently cumber- 
some. 

> Sadaijin. 

6 Udaijin. It will be observed that the Left takes precedence of the 
Right. 

7 Censors, whose duty it is to keep the Emperor informed on all matters 
of public importance. Giles. 


TENCHI. 295 


The Gioshi were perhaps what are now called 
Dainagon. 

6th day. The Emperor’s younger brother, the Prince 
Imperial, promulgated on his behalf the regulations for 
giving effect to the institution of cap-rank. [One book says: 
—‘‘ The Imperial Prince Ohotomo announced.”] There was 
a general amnesty to the Empire. | 

The ceremonial and the names of the cap-ranks are 
fully described in the Shin-ritsu-ry36.’ 

oth day. Koryo sent Ka-ru, Te-syang of the Upper Division, 
and others with tribute. 

13th day. Liu Jén-yiian, the (Chinese) general for Pékché, 
sent Li Shou-chén and others to present a memorial. 

In this month the rank of Upper Daikin was conferred on 
the (Pekche) Minister YO Cha-sin and on Sathék Syo-myong 
[second official of the Department of Ceremonies], the rank 
of Lower Shokin on Kwisil Chip-sé (Chief of the Department 
of Education], the rank of Lower Daisen on the Talsol 
Kong-na Chin-syu [he had a military training], Mok-so Kwi- 
cha [he had a military training], Ong-nyé Pong-nyu* [had a 
military training], Tap-pon Chhyun-chho* [had a military 
training], Pon-il Pi-cha, Chhan Pha-ra, Kim-na, Kim-syu, 
[acquainted with medicine] and Kwisil Chipsin [acquainted 
with medicine]. The rank of Upper Shosen was conferred on 
the Talsol, Tok Chyong-syang, Kil Te-syang [acquainted 
with medicine], Ho Chol-mo [thoroughly understood the five 
classics] and Tak Pong-mu (skilled in the Yin and Yang]. * 
The rank of Lower Shosen was conferred on the other 
Talsol, more than fifty persons in all. 

There was a popular ditty, as follows :— 


The oranges— 
Each on their own branches, 
Though they grow— 





1 New laws. 

3 These three are mentioned above, XXVII. 8,as Pékché refugees to 
Japan. 

3 Apparently the same person who is called Tap Pon-chhyun above, 
AXVIT. 12. 

‘ i.e. in philosophy, divination, etc. 


XXVIII. 
26. 


XXVII. 
27. 


296 NIHONGI. 


When strung as pearls, * 
Are strung on the same string.! 


2nd month, 22nd day. Pekche sent Te-ku Yong-syon and 
others with tribute.’ . 

3rd month, 3rd day. Honjitsu, Kibumi no Miyakko,’ pre- 
sented to the Emperor a water-level. 

17th day. The province of Hitachi presented as tribute 
Nakatomibe no Wakako. He was one foot six inches in 
height, and was born in the year Hinoye Tatsu (656), so that 
he was in this year sixteen ‘ years of age. 

Summer, 4th month, 25th day. A clepsydra was placed in 
the new pavilion, and for the first time the hours were struck, 
and bells and drums sounded. For the first time the clepsydra 
was used. This clepsydra was the one first constructed by the 
Emperor himself when he was Prince Imperial, etc., etc.’ 

In this month Tsukushi reported that a deer had been born 
with eight legs, but that it had died immediately. 

5th month, 5th day. The Emperor occupied the Little 
Western Palace. The Prince Imperial and all the Ministers 
attended on him at a banquet. On this occasion, rustic 
dances were twice performed before him. 

6th month, 4th day. An announcement was made in regard 
to the military measures requested by the messengers from the 
three departments of Pékché.° 

15th day. Pekche sent Ye Chin-cha and others to bring 
tribute. 

In this month Prince Kurikuma was made Governor of 
Tsukush1. 

Silla sent Envoys bearing tribute. 


1 The allusion is to the Coreans, who, although foreigners, received the 
same honours as Japanese. The Tachibana, or orange, was a foreign 
fruit. 

2 The “Shikai” editor says that this was a remnant of the Pékché 
Ministers. 

3 Of Corean extraction. 

‘ According to the Japanese reckoning, which includes both the year of 
birth and the year to which the reckoning is made. We should say fifteen. 

5 See above, XXVI. 17. 

6 It appears from a passage in the “ Tongkam ” that in the year 673 some 
of the Pékché cities still held out against the Chinese. 


TENCHI. 297 


In addition they presented to the Emperor a water buffalo 
and a copper pheasant. 

Autumn, 7th month, 11th day. Li Shou-chén of Thang and 
his companions and the Pekche Envoys took their departure 
together. 

8th month, 3rd day. Karu, Té-syang of the Upper Division 
of Kory6, and his people took their departure. 

18th day. An entertainment was given to the Yemishi. 
The Emperor took to his bed and wasill. [One book says: 
—‘‘In the 8th month the Emperor took ill.”] 

Winter, roth month, 7th day. Silla sent the Sason, Kim 
Manmol and others to bring tribute. 

8th day. The ceremony of opening the eyes' of 100 
Buddhas took place in the interior of the Palace. 

In this month, the Emperor sent messengers to offer to the 
Buddha of Hokoji a kesa, a golden begging-bowl, a tusk of 
ivory, aloes wood, sandal wood and various objects of value. 

17th day. The Emperor’s disease became more grave. He 
sent for the Prince Imperial to come into the chamber where 
he was lying and addressed him, saying :—‘‘ Our condition is 
desperate: what remains after belongs to thee,” etc., etc. 
Hereupon the Prince Imperial with repeated obeisances declined 
firmly to receive (the succession), giving ill-health as his reason. 
He said :—‘‘I pray thee let the mighty task be entrusted to 
the Empress, and let Prince Ohotomo undertake the promul- 
gation of measures of Government. It is thy servant’s request, 
for the Emperor’s sake, to renounce the world and practise 
religion.” The Emperor gave his consent, and the Heir to 
the Throne got up and bowed repeatedly. He straightway 
proceeded to the south of the Buddhist Hall in the interior of 
the Palace, and sitting upon a chair, shaved off his hair and 
became a priest. Upon this the Emperor sent him a present 
of a kesa by Sugita no Ikuiha. 

roth day. The Prince Imperial visited the Emperor and 
asked leave to go to Yoshino and practise the religion of 
Buddha. The Emperor granted him permission to do so. 
The Prince Imperial accordingly went to Yoshino. The Oho- 
omi and others escorted him as far as Uji, and then returned. 

11th month, roth day. The Governor * of the province of 


1 Corresponding to consecration. 2 Kokushi. 


XXVII. 
28. 


XXVII. 
2y, 


XXVII. 
30. 


298 NIHONGI. 


Tsushima sent a messenger to the Viceroy ' of Tsukushi, say- 
ing :—‘‘ On the day after the moon’s birth these four persons, 
viz., the Buddhist priest Doku,? Satsuyama, Tsukushi no Kimi, 
Sasa, Karashima no Suguri, and Iha, Nunoshi no Obito, 
arrived from Thang and reported that the Thang Envoys, 
Kuo Ya-ts‘ung and his suite, numbering 600 persons, escorting 
Sa-thek Son-teung and his companions, who numbered 1400 
persons, the total number being 2000, had embarked in forty- 
seven ships which came to an anchor together at the island of 
Hijishima,* where they said to one another :—‘ The ships of 
our people are numerous, and if they suddenly arrived thither,' 
it is to be feared that their guards would be alarmed, and 
engage us in a battle of archery.’ So they have sent on Dobun 
and others to give some notice in advance of their intention of 
proceeding to the court.” 

23rd day. The Imperial Prince Ohotomo took his place in 
front of the embroidery figure of Buddha in the Western Hall 
of the inner precinct, with Soga no Akaye no Omi, the Prime 
Minister of the Left, Nakatomi no Kane no Muraji, the Prime 
Minister of the Right, Soga no Hatayasu no Omi, Kose no Hito 
no Omi and Kino Ushi no Omi in attendance on him. He 
then took in his hands an incense-burner, and standing up first, 
made a vow, saying :—‘‘ We six men, with like minds, will 
obey the Emperor’s commands. If any of us disregard them, 
surely he will incur punishment from Heaven,” etc., etc. Upon 
this, Soga no Akaye no Omi, the Prime Minister of the Left, 
and the others took the incense-burner in their hands, and 
standing up in order, one after another, made a vow with tears 
of blood, saying :—‘‘ We, your five servants, will follow Your 
Highness’s example and obey the Emperor’s commands. If 
any of us should disregard them, let the Four Heavenly Kings 
smite him, and let the Gods of Heaven and Earth moreover 
punish his offence. Let the thirty-three Devas* bear witness 
to this. May his line become extinct and his house come to 
certain ruin,” etc., etc.® 


' Dazaifu. 3 Called DoQbun below. One of these readings is an error. 
* Not to be identified. 
+ i.e. in Japan. > Traiyastrims’as. /z Eitel, p. 178. 


5 There is here a curious mixture of Brahmanism, Buddhism, and 
Chinese religion. Curiously no reference is made to the Shinto Gods, 
although there is a notice of their official worship not many years before. 


TENCHTI。 | 299 


24th day. Fire broke out in the Palace of Afumi. It began 
from the third storehouse of the Treasury. 

2gth day. The five Ministers, in respectful attendance on 
the Imperial Prince Ohotomo, made oath in presence of the 
Emperor. 

On this day, a present was made to the King of Silla of 50 
hiki of fine silk, so hiki of coarse silk, 1000 kin' of floss silk, 


and roo hides of leather. 
12th month, 3rd day. The Emperor died in the Palace of 


Afumi. 
r1th day. He was temporarily interred at the New Palace.’ 


At this time there was a popular song, as follows :— 


I. 


For the trouts of Yoshino 

In Miyoshino— 

For the trouts indeed 

It is well by the side of the island: 
Alas ! woe’s me! 

Here beneath the nagi plants, 
Here beneath the water-parsley. 
Alas! woe's me ! 


II. 


As not even one 

Has yet been loosed 

Of the eight-fold cords to be loosed 
By the Omi children, 

The Prince’s cord is loosed. 


Hil. 


As the red horse 

Plods on reluctantly 

Over the plain of Makudzu, 
Why any message? 

Better simply to act.* 


1 Or catties. About 1} lb. avoirdupois at the present day. 

* The subsequent and formal burial is not mentioned. It was in a 
misasagi at Yamashina, a village in the district of Uji, in Yamashiro. 

3 These stanzas, or rather separate poems, are all supposed to refer to 
Prince Ohotomo, who, as we shall find in the next book, was obliged to fly 
from the capital, and ultimately strangled himself in despair. Makudzu in the 


XXVIT. 
31. 


300 NIHONGI. 


17th day. The Sason, Kim Manmol, and his companions, 
the tribute-envoys sent by Silla, took their departure. 

This year, in the house of a man of the district of Yamada, 
in the province of Sanuki, there was a chicken with four legs. 

Moreover, in the Imperial kitchen, there were eight pots 
which gave out a sound. Sometimes one pot sounded, some- 
times two, and sometimes three together. Sometimes all eight 
sounded together. 


last is, perhaps, not the name of a place, but simply “true dolichos "一 the 
plajn where the true dolichos plant grows. The nagiin No. I. is a kind of 
edible water-plant。 The application of these poems to the political events. 
of the day is obscure, and I see no advantage in discussing the interpreta- 
tions offered by the Japanese commentators. 


BOOK XXVIII. 
THE EMPEROR AMA NO NUNAHARA OKI NO MABITO.'—PART I. 
(TEMMU TENNO.) 


THE Emperor Ama no Nunahara oki no mabito was the, 
younger brother by the same mother of the Emperor Ame 
mikoto hirakasu wake. In his childhood he was called the 
Imperial Prince Oho-ama.? From his birth he had a majestic 
and intelligent appearance: when he grew to manhood, he was 
virile and martial. He was skilled in astronomy and the art of 
becoming invisible. He took to him the Imperial Princess 
Uno, daughter of the Emperor Ame mikoto hirakasu wake,’ 
and made her his wife. In the first year of the Emperor Ame 
mikoto hirakasu wake, he was made Heir Apparent.‘ In the 
fourth year of his reign, winter, the tenth month, and the seven- 
teenth day, the Emperor took to his sick-bed. His sufferings 
were very severe. Upon this he sent Yasumaro Soga no Omi 
to fetch the Heir Apparent, and to introduce him to the Great 
Hall. Now Yasumaro had been always a favourite of the Heir 
Apparent, and secretly taking thought for him, said :—‘“‘ Think 


1 Heaven-of-marsh-middle-plain (Nunahara is the name of a place), offing- 
of-true-man (i.e. noble). Temmu means “ Heavenly valour.” 

This book contains the history of the civil war which resulted in establish- 
ing Temmu Tenno on the throne. It is therefore wrongly entitled the 
“History of Temmu.” It should rather be called the “ History of K6bun,” 
the posthumous name by which some historians designate his predecessor, 
Prince Ohotomo. 

The Preface to the “ Kojiki” gives a highly imaginative account of the 
events related in this book. See Ch. K., pp. 7, 8, 9. 

2 This is not the same ama (heaven) as the previous one, but is written 
with the characters for “ fisherman.” 


3 Tenchi Tenno. * Literally ‘“‘ Eastern Palace.” 


XXVIII。 
2. 


A.D. 672. 


302 NIHONGI. 


before you speak.” Upon this the Heir Apparent suspected a 
secret plot and was cautious. When the Emperor gave him his 
commands and bestowed on him the vast undertaking,' he de- 
clined, saying :—‘‘ Thy servant has unfortunately always had 
bad health : how could he maintain the State? I beseech Your 
Majesty, bestow the entire Empire on the Empress-consort, 
and let the Imperial Prince Ohotomo be established as successor 
to the throne. I will to-day renounce the world, and it is my 
desire for Your Majesty’s sake to perform acts of merit.’”” The 
Emperor gave his consent, and on the same day he renounced 
the world and put on the priestly garb. He accordingly col- 
lected his private weapons and deposited them every one in the 
Department. 

roth day. He went to the Palace of Yoshino. At this time, 
Soga no Akaye no Omi, Prime Minister of the Left, Nakatomi 
no Kane no Muraji, Prime Minister of the Right, and Soga no 
Hatayasu no Omi, the Dainagon, etc., escorted him. They re- 
turned from Uji. Some one said :—‘ Give a tiger wings and let 
him go.”? This evening he occupied the Palace of Shima. 

2oth day. He arrived at Yoshino and took up his abode 
there.” 

At this time he assembled his toneri, and addressed them, 
saying :—‘‘ Iam now entering religion, and will carry out its 
practices. Let those therefore who wish to follow my example 
and practise religion remain here. If any of you wish by 
serving the Government to gain a name, let them return and 
do so.”” But there were none who would go away. 

He again assembled the toneri and addressed them as before. 
Upon this one half of the toneri stayed with him, and one half 
withdrew. | 

12th month. The Emperor Ame mikoto hirakasu wake 
died. 

Ist year, Spring, 3rd month, 18th day. Inashiki, Adzumi no 
Muraji, of Inner Lesser seventh rank, was sent to Tsukushi to 
announce the mourning for the Emperor to Kuo Ya-ts‘ung and 
the others. Upon this Kuo Ya-ts‘ung and his people all put on 


1 The succession to the throne. 

2 A Chinese saying. “ You will have to bear the consequences,” is under- 
stood. 

3 The previous day’s entry can only refer to his starting on the journey. 


TEMMU. 303 


mourning and raised lament for him three times, turning 
towards the East and bowing their heads to the ground. 

2rst day. Kuo Ya-ts‘ung' and the others with repeated 
obeisances offered a box with a letter and presents in token of 
goodwill. 

Summer, 5th month, 12th day. Armour and bows and 
arrows were presented to Kuo Ya-ts‘ung and his companions. 
Other presents were made to them on this day, amounting 
altogether to 1673 hiki of coarse silk, 2852 tan of cloth, and 
666 kin of floss silk. 

28th day. Koryo sent Pu Ka-pyon, of the Former Division, 
and others with tribute. 

30th day. Kuo Ya-ts‘ung and his people took their depar- 
ture. 

In this month, Wogimi, Yenowi no Muraji, addressed the 
Emperor, saying:—‘‘ Thy servant went alone to Mino on 
private business. At this time the Government? instructed the 
Governors of the two provinces of Afumi and Wohari, saying : 
‘ Let labourers be designated in advance for the construction 
of a misasagi.’* Accordingly each man was provided with a 
weapon. Thy servant is of opinion that this is not on account 
of a misasagi, but that there surely will be trouble. If thou 
dost not speedily get out of the way there may be danger.” 

Another man said to the Emperor : 一 "" Pickets have been 
stationed at various places along the way from the Afumi 
capital to the Yamato capital. Moreover orders have been 
given to the guards of the Uji bridge to intercept the convey- 
ance of private supplies of provisions by the officers of the 
Household of the Heir Apparent, the Emperor’s younger 
brother.” * The Emperor was displeased at this, and accord- 
ingly gave orders to make investigation. Having ascertained 
that it was a fact, he made order, as follows :— 


1 These proceedings took place at the Court of the Emperor Kobun, 
but this fact is intentionally slurred over by the historian, who chooses to 
ignore this Emperor’s short reign as far as possible. Other authorities state 
that this letter from the Emperor of China was addressed—“‘ The Emperor 
(Kotei) of Great Thang respectfully inquires respecting the health of the 
King of Wa ({# =E).” In another document of this time, however, the term 

+, i.e. King of Japan, is used. 

2? Kobun Tenno’s Government. 3 For the Emperor Tenchi. 

* Styled Emperor a few lines above. 


XXVIII. 
3 


XXVIII. 
4. 


304 NIHONGI. 


‘‘The reason why We renounced the Dignity and retired 
from the world was simply in order to heal Our disease, and 
make whole Our body so that We might live for a hundred 
years. But now, if, owing to circumstances over which We 
have no control, We are to be exposed to calamity, why should 
We quietly allow the destruction of Our person ? ” 

6th month, 22nd day. The Emperor gave orders to Woyori, 
Murakuni no Muraji, Kimide, Wanibe no Omi, and Hiro, 
Muketsu no Kimi, saying :—‘“‘ We are now informed that the 
Ministers of the Court of Afumi are plotting mischief against 
Us. Do ye three therefore hasten to the province of Mino and 
give information to Honji, Oho no Omi, the Governor of the 
hot baths of the district of Yasuhama. Explain to him the 
necessities of the position of affairs. Let him first of all levy 
the soldiers of his own district, and then by means of the 
Governors of provinces set on foot the troops of all kinds and 
quickly beset the Fuha road. We are now starting.” 

24th day. He was about to proceed to the East when one 
of his Ministers made representation to him, saying :—‘‘ Can 
the Afumi Ministers have no intention of conspiring ? If they 
have, they will certainly notify it to the Empire, and the roads 
will in consequence become impassable. Why should we 
proceed to the East unarmed, without a single soldier ? (If we 
do,) thy servant fears that our enterprise will fail of success.” 
The Emperor followed this advice. He wished to summon 
back to him Woyori and the others, and therefore despatched 
Yesaka, Ohokida no Kimi, Ohotomo, Kibumi no Muraji, and 
Shima, Afu no Omi, to Prince Takasaka, who had charge in 
his absence,’ directing them to apply to him for posting 
bells.? Accordingly he said to Yesaka and the others :—“ If 
you cannot get the bells, let Shima come back and report to 
me. Let Yesaka hasten to Afumi, and summon the Imperial 
Princes Takechi and Ohotsu* to meet me in Ise.” Yesaka and 
his companions then went to the official charged with the care 
of the Palace in the Emperor’s absence, and putting forward 
the orders of the Heir Apparent,‘ asked Prince Takasaka for 


1 Of the Palace of Okamoto in Asuka, says the “ Shukai” editor. 

2 The bells conveyed a right to post-horses. See above, p. 206. 

+ Sons of Temmu Tenno. 

‘Temmu Tenno is meant. The original is literally ‘“‘ Eastern Palace.” 


TEMMU. 305 


posting-bells, which were refused. Then Yesaka went to Afumi, 
and Shima returned and reperted to the Emperor, saying :— 
‘* We did not get the bells.” 

On this day, they started on their journey to the East 
Country. So great was the urgency that the Emperor did not 
wait to ride, but went on foot. Suddenly he fell in with a 
saddle-horse belonging to Ohotomo, Agata no Inukahi no 
Muraji. The Emperor accordingly mounted him. The 
Empress-consort followed in a palanquin. It was not until 
they had gone as far as the River Tsufuri that the Emperor’s 
carriage’ came up, so he got into it. The original followers of 
the Emperor at this time were the Imperial Princes Kusakabe 
and Osakabe, with the toneri Wogimi, Yenowi no Muraji, 
Ohotomo Agata no Inukahi no Muraji, Ohome, Saheki no 
Muraji, Tomokuni, Ohotomo no Muraji, Ihose, Waka-zakura-be 
no Omi, Nemaro, Fumi no Obito, Chitoko, Fumi no Atahe, 
Wobayashi, Yamashiro no Atahe, Yamashirobe no Woda, 
Chitoko, Ato no Muraji, Afumi, Mitsugi no Obito, and the 
like, more than twenty persons in all. There were more than 
ten women. The same day they arrived at Aki in Uda,’ where 
they were overtaken by Makuda, Ohotomo no Muraji, and 
Ohotomo, Kibumi no Muraji, from the Palace of Yoshino. At 
this time Mate, Hashi no Muraji, a toneri of the Department of 
the official rice-fields, supplied food to those who followed the 
Imperial carriage. Passing the village of Kammura, there were 
there more than twenty hunters, with Ohokuni, Yenomoto no 
Muraji, at their head. These were all summoned to follow the 
Imperial carriage. Moreover, Prince Mino was called. He 
forthwith came and joined the Emperor’s suite. At the Town 
Hall of the district of Uda they were met by fifty pack-horses 
of the province of Ise which were carrying the rice of the hot- 
baths. All the rice was thrown away, and thus mounts were 
provided for those who were going afoot. When they reached 
Ohono, the sun went down, the mountains were dark, and 
they were unable to proceed. Accordingly they pulled down 
the fences of the houses of that village, by which they provided 
lights and so reached the district of Nabari at midnight. They 
set fire to the posting-station of Nabari, and made proclamation 
to the people of that village, saying :—‘‘ The Emperor is on his 

1 A palanquin is probably meant. * In Yamato 

VOL. Il. X 


XXVIII. 
5- 


べべ VIITI. 
6. 


XXVIII. 
7. 


XXVIII. 
8. 


306 NIHONGI. 


way to the East Country. Therefore let all the people flock to 
join him.” However, not a single man would come. When 
they were just arriving at the River Yokogaha, a dark cloud 
overspread the sky to the breadth of more than ten rods. Now 
the Emperor wondering at this, forthwith kindled a light, and 
holding in his own hand the Rule,' divined, saying :—‘ This is 
an omen of the division of the Empire into two parts. How- 
ever, in the end We shall probably acquire the Empire. So 
they hastened onwards and arrived at the district of Iga, where 
they set fire to the posting-station. Going round to Naka- 
yama in Iga, they were joined by the district governors of that 
province in command of a body of several hundred men. At 
dawn they reached the plain of Tara, where a short halt was 
made and food partaken of. On arriving at Yamaguchi* in 
Tsumuye they were joined by the Imperial Prince Takechi, who 
came across by way of Kafuka. He was followed by Ohohi, 
Tami no Atahe, Tokotari, Akazome no Miyakko, Hiro-sumi, 
Ohokura no Atahe, Kunimaro, Sakanohe no Atahe, Furuichi 
no Kuromaro, Takeda no Ohotoko, and Abe, Ikago no Omi. 
They crossed Mount Miyama and arrived at Suzuka in Ise. 
Here Ihatoko, Miyake no Muraji, Governor of the province, 
with the Vice-Governor, Kobuto, Miwa no Kimi, Tarumaro, 
‘Tanaka no Omi, magistrate of the hot-baths,* Nihinomi, Takata 
no Obito, and others joined the Emperor at the district of 
Suzuka. So in the morning a body of 500 troops were 
despatched to block the road over the mountain of Suzuka. 
When they arrived at the foot of the Hill of Kahawa the sun 
went down, and as the Empress-consort was fatigued, her 
palanquin was stayed for a while until she rested. But the 
night closed in gloomily, and it threatened rain, so that a pro- 
longed halt was impossible, and they proceeded on. their way. 
Hereupon it became cold, and there was a violent thunder- 
storm, with rain, so that the clothing of those in the Emperor's 
train was drenched and they could not bear the cold. When 
they arrived at the Town Hall of the district of Mihe, they set 


1 An instrument used in divination. It is described as round above to 
represent Heaven and square below to represent the Earth. 
2 Or, “ the foot of the hill of Tsumuye.” 
. 3 A village for the supply of things needful for the Emperor’s hot baths is 
probably meant. The hot baths above, pp. 304 and 305, are no doubt similar. 


TEMMU. 307 


fire to one of the buildings and so warmed the shivering men. 
That night, at midnight, the Warden of the Barrier of Suzuka 
sent a messenger to the Emperor to inform him that Prince 
Yamabe and Prince Ishikaha had come to proffer their alle- 
giance, and that he had therefore kept them at the Barrier. 
The Emperor accordingly sent Masubito, Michi no Atahe, to 
fetch them. 

26th day. In the morning, on the bank of the River 
Tohogaha, in the district of Asake, he worshipped towards the 
Goddess Amaterasu no Ohokami.' At this time Masubito 
arrived and informed the Emperor that the men who were kept 
at the Barrier were not Prince Yamabe and Prince Ishikaha, 
but the Imperial Prince Ohotsu, who had accordingly come to 
join the Emperor, along with Masubito. He was followed 
by Yesaka, Ohokida no Kimi, Mitsuna, Naniha no Kishi, 
Oshibito, Komada no Sukuri, Yasumaro, Yamabe no Kimi, 
Wite, Woharida no Omi, Hasetsukabe no Shiki, Wakami, 
Ohokida no Kimi, Kanemi, Ne no Muraji, Urushibe no Tomose 
and their people. The Emperor was greatly rejoiced. When 
they were just arriving at the Town Hall, Woyori came riding 
post, and informed the Emperor, saying :—‘‘ Three thousand 
Mino troops, which were despatched for the purpose, have 
succeeded in blocking the Fuha road.” Upon this the 
Emperor commended Woyori’s zeal. As soon as he reached 
the Town Hall, he sent the Imperial Prince Takechi in advance 
to Fuha to attend to military matters there, and sent 
Yamashirobe no Woda and Akafu, Ato no Muraji, to mobilize 
the troops of the T6kaidé provinces. Moreover he sent Ihose, 
Wakasakurabe no Omi, and Mate, Hashi no Muraji, to mobilize 
the Tosando army. This day the Emperor lodged at the 
Town Hall of Kuhana. He stayed here, and did not proceed 
further. 

At this time the Afumi Court heard that the Prince 
Imperial, the (late) Emperor’s younger brother, had gone to 
the East Country. All the Ministers were alarmed, and the 
capital was in commotion. Some made their escape, with the 
intention of proceeding to the East Country, and others with- 
drew in order to conceal themselves in the mountains and 

' The Sun Goddess, whose chief temple was, and is, in the southern part 
of the province of Ise. 

X = 


XXVIII. 
Qe 


XXVIII. 
10. 


308 NIHONGI. 


marshes. Upon this, the Imperial Prince Ohotomo addressed 
the Ministers, saying :—‘‘ What measures shall we take?” 
One of the Ministers stood forward and said :—‘“‘ If we are slow 
to take measures, we shall certainly be too late. The best plan 
is with all speed to assemble our choice cavalry and to pursue 
in their track.” 

The Imperial Prince did not take this advice, but sent 
Ihasuki,' Ina no Kimi, Kusuri, Fumi no Atahe, and Ohomaro, 
Wosaka no Atahe, tothe East Country, and Momotan, 
Hodzumi no Omi, with his younger brother, Ihoye, and Hiuga, 
Mononobe no Obito, tothe Yamato capital. Moreover, he sent 
Wotoko, Saheki no Muraji, to Tsukushi, and Ihate, Kusu no 
Omi, to the province of Kibi, all of them with orders to levy 
troops. He said further to Wotoko and Ihate :—‘‘ These two, 
viz. Prince Kurikuma, Viceroy of Tsukushi, and Hiroshima, 
Tahema no Kimi, Governor of the province of Kibi, were 
originally dependants of the Imperial younger brother the 
Heir Apparent, and I suspect them of treason. If there is any 
sign of disobedience, slay them forthwith.” Now when Ihate 
arrived at the province of Kibi, on the day on which he 
presented his token of authority,’ he deceived Hiroshima, and 
got him to ungird his sword. Ihate then drew his sword and 
slew him. 

When Wotoko reached Tsukushi, Prince Kurikuma received 
his token of authority, and said to him in reply :—‘‘ The province 
of Tsukushi has always been a defence against the calamity of 
foreign raids. Were these lofty battlements and deep moats 
overlooking the sea meant as a protection from an internal 
enemy? If, in awe of this command, I should now despatch 
troops, this province would be left unprotected, and if troubles 
were suddenly to arrive unexpectedly, the State would soon be 
overturned. What good would it then do to put me to death 
a hundred times? How can I dare to disregard my duty? 
This is my reason for refusing to set the troops in movement 
hastily.” 

Now the two sons of Prince Kurikuma, Prince Mino and 
Prince Takebe, stood beside him, girt with their swords, and 
did not withdraw. Hereupon Wotoko grasped his sword as 
about to rush forward. But he feared lest on the contrary he 


1 This name means rock or stone mattock. ? Lit. tally. 


TEMMU. 399 


might himself see destruction, and being therefore unable to 
accomplish his purpose, went away empty. 

Ihasuki and his companions, the coyriers to the East, were 
approaching Fuha when Ihasuki alone, suspecting that there 
were troops among the mountains, fell behind, and went on at 
a leisurely pace. Then some ambushed soldiers came out from 
the mountain and intercepted Kusuri and the others. Ihasuki, 
seeing this, felt sure that Kusuri and his companions would be 
captured, so he turned and fled, barely succeeding in making 
his escape. 

Just at this time Makuda, Ohotomo no Muraji, and Wofukehi, 
Ohotomo no Muraji, both saw that the time was unfavourable, 
so they pretended illness, and withdrew to their house in 
Yamato. Learning, however, that the successor to the 
throne was certainly the Prince Imperial, the (late) Emperor’s 
younger brother, resident at Yoshino, Makuda first followed 
the Emperor. But Wofukehi remained behind, saying :—‘ I 
will establish my fame all at once, and it is my purpose to 
allay calamity.” So he called to him one or two families of 
relations, and all the stout fellows he could find, but could only 
get a few tens of men. 

27th day. The Imperial Prince Takechi sent a messenger to 
the Town Hall of Kuhana with a message for the Emperor, 


saying :—‘‘ It is inconvenient to carry on the Government with 
Your Majesty residing at a distance: I would advise that some 
nearer place should be occupied.” That same day the 


Emperor proceeded to Fuha, leaving the Empress-consort 
behind. By the time he reached the Town Hall, Sabichi, 
Chihisakobe no Muraji, Governor of the province’ of Wohari, 
joined him with a force of 20,000 men. The Emperor forth- 
with commended him. These troops were divided, and beset 
the roads to various places. When he arrived at Nogami, the 
Imperial Prince Takechi came to meet him from Wasami, and 
forthwith addressed the Emperor, saying:—‘‘ Last night 
couriers came in haste from the Court of Afumi. I therefore 
laid an ambush and captured them. They are Kusuri, Fumi 


XXVIIT. 
Il. 


no Atahe, and Ohomaro, Wosaka no Atahe. When I asked ・ 


them where they were going, they answered and said that they 
belonged to the suite of Ihasuki, Wina no Kimi, who was 
sent on behalf of the Prince Imperial, the Emperor’s younger 


XXVIII. 
12. 


310 NIHONGI. 


brother, resident at Yoshino, to mobilize the army of the East 
Country. Ihasuki, however, seeing the troops burst out, had 
run away back again. 

After this the Emperor addressed the Imperial Prince 
Takechi, saying :—‘‘ At the Court of Afumi there are the Oho- 
omi of the Right and Left, and a body of shrewd Ministers, 
with whom to conclude counsel. Now We have no one to 
advise with except young children. Whatistobedone?’” The 
Imperial Prince having bared his arms and grasped his sword, 
addressed the Emperor, saying :—‘‘ However numerous the 
Afumi Ministers may be, how shall they dare to oppose the 
Emperor’s divine spirit? Though thou, the Emperor, art but 
one, thy servant Takechi, in reliance on the spiritual help of 
the Gods of Heaven and Earth, and requesting the Imperial 
orders, will put himself at the head of all the generals, and will 
inflict chastisement on them. Shall he meet with any 
resistance ?”” The Emperor commended him. Hetook him by 
the hand and stroked his back, saying :—‘‘ Be prudent, and not 
neglectful.” He accordingly presented to him a saddle-horse, 
and delivered to him the entire conduct of military matters. 
The Imperial Prince straightway returned to Wasami. 
Upon this the Emperor established his temporary Palace at 
Nogami and took up hisresidence there. That night there was 
a violent storm of thunder, lightning and rain. The Emperor 
put up a prayer, saying :—‘‘ Ye Gods of Heaven and Earth, 
if ye will help Us, make the thunder and rain to cease.” 
As soon as he had done speaking, the thunder and rain 
stopped. 

28th day. The Emperor went to Wasami. He returned 
after having inspected the military arrangements. 

29th day. The Emperor went to Wasami and issued his 
commands to the troops through the Imperial Prince Takechi. 
The Emperor then went back again to Nogami, and abode 
there. 

On this day Wofukehi, Ohotomo no Muraji, had secret con- 
ference with Kumage, Sakanohe no Atahe, the officer in charge 


- during absence.' Addressing himself to one or two of the Aya 


no Atahe, he said :—‘‘I shall pretend that Iam the Imperial 


1 In charge of the Palace of Okamoto during the Emperor's absence, 
along with Prince Takazaka. 


TEMMU. 311 


Prince Takechi, and at the head of some tens of cavalry 
soldiers, will issue forth and approach the camp from the road 
north of the Temple of Asukadera. So do you co-operate 
with me secretly.” Having done so, he marshalled his troops 
at the house of Kudara and issued forth from the South Gate.' 
In the first place he caused Kuma, Hada no Miyakko, in his 


waist-cloth, to mount a horse and gallop into the camp west of XXVIIL 


the Temple and say to them :—‘‘ The Imperial Prince Takechi 
has arrived from Fuha, followed by a numerous armed force.” 
Hereupon Prince Takazaka, who had charge of the Palace in 
(the Emperor’s) absence, Momotari, Hodzumi no Omi, who 
had been sent as a messenger to levy troops, and others 
repaired to the tsuki tree west of the Temple of Asukadera 
and encamped there. But Momotari remained at the arsenal 
of Woharida, where he transported arms to Afumi. Now when 
the soldiery in camp heard Kuma’s outcry, they every one 
dispersed and ran away, and Wofukehi, Ohotomo no Muraji, 
with some tens of mounted troops arrived in hot haste. 
Kumage and the Atahe fraternized with him, and the soldiers 
also followed. So, saying that it was by command of the 
Imperial Prince Takechi, they sent to the arsenal of Woharida 
and summoned Momotari, Hodzumi no Omi. Upon this 
Momotari mounted his horse and came in a leisurely way. 
When he reached the tsuki tree west of the temple of 
Asukadera, there was a man who said :—‘‘ Get down from your 
horse.” Momotari was slow in doing so, and the man took 
hold of his collar, dragged him to the ground, and shot him 
with an arrow. Then he drew his sword and smote him, so 
that he died. Then Ihoye, Hodzumi no Omi, and Hiuga, 
Mononobe no Obito, were bound, but presently released and 
placed amongst the troops. Prince Takazaka and Prince 
Wakasa were sent for and made to follow the army. When 
this was done, Yasumaro, Ohotomo no Muraji, Woyu, Saka- 
nohe no Atahe, Sukunamaro, Sami no Kimi, and others were 
sent to the Palace of Fuha to report to the Emperor what had 
taken place. The Emperor was greatly rejoiced, and accord- 
ingly appointed Wofukehi general. | 

At this time Takechimaro, Miwa no Kimi, Yemishi, Kamo 


1 Probably the official buildings of the village of Kudara. It will be 
remembered that Kudara is Japanese for Pékché, the Corean kingdom. 


13. 


XXVIII. 
14. 


XXVIII 
15. 


312 NIHONGI. 


no Kimi, and others, together with a body of valiant men, all 
joined the general’s standard like an echo.' A plan was 
drawn up for invading Afumi, and the bravest among the 


‘troops were selected and made lieutenants, generals, and 


judges.’ First of all they marched towards Nara. 

Autumn, 7th month, 2nd day. The Emperor sent Abemaro, 
Ki no Omi, Honji, Oho no Omi, Ko-odo,* Miwa no Kimi, and 
Usagi, Okizome no Muraji, in command of several tens of 
thousands of men, to cross over to Yamato by way of Mount 
Miyama in Ise. Moreover he sent Woyori, Murakuni no 
Muraji, Nemaro, Fumi no Obito, Kimite, Wanibe no Omi, 
and Abe, Ikago no Omi, in command of several tens of 
thousands of men, with orders to set forth from Fuha and to 
proceed direct to Afumi. Fearing that these troops might be 
difficult to distinguish from the army of Afumi, he placed a red 
(mark) on their clothing. When this was done, he gave 
separate orders to‘'Honji, Oho no Omi, to take 3000 men and 
encamp on the plain of Tara. Tarumaro, Tanaka no Omi, was 
sent with instructions to guard the road to Kurafu. 

Now Afumi‘ ordered Prince Yamabe, Hatayasu, Soga no 
Omi, and Hito, Kose no Omi, to take command of several tens 
of thousands of men and proceed to attack Fuha. They en- 
camped on the bank of the River Inugami.’ Here Prince 
Yamabe was killed by Hatayasu, Soga no Omi, and Hito, 
Kose no Omi. The troubles which ensued prevented the army 
from advancing, and Hatayasu, Soga no Omi, returned from 
Inugami and stabbed himself in the throat so that he died. At 
this time, Yakuni, Hata no kimi, an Afumi general, with his 
son Ushi and others, came and surrendered with their people. 
Accordingly he was granted the battle axe and halberd, and was 
appointed general. Forthwith he proceeded northwards to 
Koshi. Before this time, Afumi had sent picked troops to 
make a sudden incursion to the village of Tamakurabe, so 
Koma, Idzumo no Omi, was sent to attack them and drive 
them off. 


1 As the prompt result of Wofukehi’s brilliant exploit. 

* Gunkan, a term applied to military officers of high rank and experience 
whose duty it was to watch closely the behaviour of the troops in battle. 
Gubbins. 

3 Or Kobito. ‘ 1.e. the Court of Afum. * In Afumi. 


TEMMU. 313 


3rd day. General Wofukehi encamped on the top of Mount 
Narayama. Now Akamaro, Aredawo no Atahe, addressed the 
general, saying :—‘‘ The old capital is our headquarters. Let 
it be well guarded.”’ The general took this advice and accord- 
ingly sent Akamaro and Kobito, Imbe no Obito, to guard the 
ancient capital.’ Upon this, Akamaro and the others went to 
the ancient capital. They removed the planks of the bridges 
on the roads and made of them breastworks, which they set up 
on the highways in the neighbourhood of the capital, and so 
kept guard. 

4th day. General Wofukehi fought a battle with Hatayasu, 
Ohono no Kimi, the Afumi general, at Mount Narayama. He 
was defeated by Hatayasu, and his men all ran away. General 
Wofukehi barely escaped with his life. Thereupon Hatayasu 
pursued him as far as Yada, where he went up and viewed the 
capital, but as there were breastworks set up on all the high- 
ways, he suspected an ambush, and by degrees withdrew and 
retreated. | 

5th day. . Tanabe no Wosumi, a lieutenant-general of the 
Afumi party, crossed Mount Kafuka and marched to Kurafu 
with their flags rolled up and dragging* their drums. At mid- 
night, with gags in the soldiers’ mouths,’ they broke through 
the fortifications and suddenly entered the encampment. 
Accordingly, fearing that it might be difficult to distinguish 
between his own men and those of Tarumaro,he gave each of 
them the watchword ‘ Kane.” * Then they drew their swords 
and charged, when those who had not the watchword ‘‘ Kane” 
were cut down without more ado. Upon this Tarumaro’s 
troops were all thrown into confusion, and in this sudden 
emergency knew not what to do. Only Tarumaro cleverly 
noted the watchword, and he alone, by saying ‘‘ Kane,” effected 
his escape with difficulty. | 

6th day. Wosumi again advanced in order to attack the 
encampment on the plain of Tara. He arrived there unex- 
pectedly. Hereupon General Honji, Oho no Omi, intercepted 


1 Saimei Tenno’s Palace of Okamoto, frequently referred to above. 

2 Without beat of drum. 

3 ‘Chinese soldiers making a night attack are gagged with a piece of 
wood, fastened like a bit, to prevent talking in the ranks.”—Giles. 

* Kane, metal. 


XXVIII. 
16. 


AXVILI. 
17. 


314 NIHONGI. 


him, and pursuing him with picked troops, smote him. Wosumi 
alone made his escape and fled. He never came again after- 
wards. 

7th day. Woyori and his men fought with the Afumi troops 
at the River Yokugaha in Okinaga and defeated them, killing 
their General Kusuri, Sakahibe no Muraji. 

gth day. Woyori and his men attacked the Afumi general, 
Hada no Tomotari, at Mount Tokoyama, and slew him. 

On this day, Abemaro, Ki no Omi, and his colleagues, the 
generals for the Eastern provinces, hearing that Wofukehi, 
Ohotomo no Muraji, general for the Yamato capital, had been 


‘defeated by the Afumi men, divided their army and dispatched 


Usagi, Okizome no Muraji, at the head of more than one 
thousand cavalry in haste to the Yamato capital. 

13th day. Woyori and his men fought a battle on the banks 
of the River Yasukaha, and suffered a great defeat. Oho- 
guchi, Kosobe no Omi, and Chishima, Hashi no Muraji, were 
taken prisoners. 

17th day. The Kurimoto army was attacked and repulsed. 

22nd day. Woyori and his men arrived at Seta. Now the 
Imperial Prince Ohotomo and his Ministers were encamped 
together west of the bridge, where they formed a great array. 
Their rear could not be seen. Their banners covered the 
plain, the dust reached to the sky: the sound of their drums 
and gongs could be heard for several tens of ri, their ranged 
crossbows were discharged confusedly, and the arrows fell like 
rain. Their General Chison defended it (the bridge) at the 
head of an advanced body of pickedtroops. He cut the bridge 
in the middle for a space of three rods, and over the gap he 
placed a long plank. If any one attempted to cross over by 
this plank, it could be pulled away, and he would fall. In this 
way it was impossible to advance to the attack. Now, there 
was one daring soldier, named Waka-omi, Ohokida no Kimi. 
He laid aside his long spear and, donning double armour, drew 
his sword, suddenly rushed across the plank, and cut the rope 
which was fastened to it. In spite of the arrows, he entered 
their array. The troops were all thrown into confusion and 
dispersed in flight. It was not possible to prevent them. 
General Chison drew his sword and cut down the fugitives, 

1 Or thirty feet. 


TEMMU. 315 


but he was unable to check the rout. Accordingly, he was 
himself slain near the bridge, while the Imperial Prince 
Ohotomo and the Oho-omi of the Right and Left narrowly 
escaped with their lives. 

Woyori and his troops forthwith marched to the foot of the 
Hill of Ahadzu. On this day Yakuni, Hata no Kimi, and 
Koma, Idzumo no Omi, besieged the Castle of Miwo in concert, 
and took it. 

23rd day. Woyori and his men slew the Afumi generals 
Isokimi, Inukahi no Muraji, and Shihote, Hasama no Atahe, 
at the market-place of Ahadzu. Upon this the Imperial Prince 


Ohotomo fled, and not having anywhere to go to, turned and 


concealed himself at Yamazaki. There he strangled himself. 
At this time the Oho-omi of the Right and Left and all the 
other Ministers dispersed and were lost. There were left only 
Maro, Mononobe no Muraji, and one or two toneri who 
followed him. 

Before this time General Wofukehi marched towards Nara. 
On the day that he reached Hiyeda, he was told by a man 
that a numerous force was coming from Kahachi. He accord- 
ingly sent Takara, Sakamoto no Omi, Masumi, Nagawo no 
Atahe, Maro, Kuragaki no Atahe, Woshibi, Tami no Atahe, 
and Nemaro, Hasama no Atahe, at the head of 300 soldiers, 
to take up a defensive position at Tatsuta. Moreover, he sent 
Sukunamaro, Sami no Kimi, in command of several hundred 
men, to encamp at Ohosaka.' Yemishi, Kamo no Kimi, was 
despatched with several hundred men to guard the [hate 
road. 

On this day, Takara, Sakamoto no Oni, and his colleagues 
halted on the plain of Hiraishi. Hearing that the Afumi 
troops were occupying the Castle of Takayasu, they ascended 
thither. But the Afumi army, when they found that Takara 
and his colleagues were coming, burnt all the granaries of 
tax-rice, and then all dispersed and ran away. So they (Takara 
and his men) spent the night within the Castle. At daybreak 
they looked down towards the West, and saw a large army 
coming from the two directions of Ohotsu and Tajihi. Their 
flags were clearly visible. Somebody said :—‘‘ These are the 
troops of Karakuni, Iki no Fubito, the Afumi general. Takara 


1 Not the well-known city of that name, but a place in Yamato. 


XXVIIL 
18. 


XXVIII. 
19. 


XXVIII. 
20. 


316 NIHONGI. 


and his colleagues descended from the Castle of Takayasu, and, 
crossing the River Yegagaha, gave battle to Karakuni on the 
west side of the river. But the troops of Takara and his 
colleagues were few, and they were unable to maintain the 
defence. Before this, Oho-oto, Ki no Omi, had been sent 
with orders to guard the Kashikozaka road. Upon this, Takara 
and his colleagues retreated to Kashikozaka, and took up their 
position in Oho-oto’s camp. At this time Shihoko, Kume no 
Omi, Governor of Kahachi, intending to join himself to the 
Fuha Palace, had assembled an army. Now, when Karakuni 
arrived, he secretly discovered his plans, and was about to slay 
Shihoko. Shihoko, finding that the matter had leaked out, 
committed suicide. | 

After the lapse of one day, the Afumi army arrived in great 
force by several roads.' (Takara and Oho-oto), finding that 
with their jomt force they were unable to meet them in battle, 
broke up their camp and retreated. 

On this day General Wofukehi was defeated by the Afumi 
troops and fled with only one or two mounted men. Coming 
to Sumizaka, he chanced to fall in with Usagr's division, which 
then came up. So he turned again and encamped at Kanatsu- 
nawi, where he rallied his dispersed troops. Thereupon, he 
heard that the Afumi army was coming by the Ohosaka road, 
and, leading his troops westward as far as Chimata in Tahema, 
gave battle to Karakuni, Iki no Fubito, by the pond of Ashi-ike.' 
Now there was a brave soldier named Kume, who, with drawn 
sword, rushed straight into the midst of the (enemy’s) army. 
The cavalry advanced close upon his heels, and so the Afumi 
troops all took to flight. They were pursued, and a very large 
number slain. Upon this, the general gave orders to his army, 
saying :—‘‘ This war was originally undertaken, not with the 
object of killing the common people, but against the ring- 
leaders. Therefore let there be no indiscriminate slaughter.” 
Upon this, Karakuni got separated from his army and fled 
alone. The general saw him from a distance, and made Kume 
shoot an arrow at him, but he missed, and Karakuni succeeded 
at last in making his escape by flight. The general then went 
back again to his headquarters. 

Now the Eastern (Afumi) army was constantly approaching 


1 In Yamato. 


TEMMU. 317 


in force. So the army was divided, the divisions taking up 
positions respectively on the Upper, Middle, and Lower roads.! 
But General Wofukehi took charge in person on the Middle 
road. Hereupon Isogimi, Inukahi no Muraji, the Afumi 
general, came up by the Middle road. He halted at Muraya, 
and despatched his Lieutenant-General Kujira, Ihoriwi no 
Miyakko, with 200 picked soldiers to attack the general’s 
camp. At this time the troops under his standard were 
but few, and could offer no resistance. Now there was a 
slave of the Temple of Ohowidera, named Tokumaro, who, 
with four others, followed the army. Tokumaro and his com- 
panions, forming an advanced’ guard, went forward and shot 
their arrows, so that Kujira’s army was unable to advance. 

On this day Takechimaro, Miwa no Kimi, and Usagi, Oki- 
zome no Muraji, who were stationed on the Upper road, fought 
with the Afumi army at the Hashi Misasagi, and greatly de- 
feated them. Following up their victory, they also cut off the 
retreat of Kujira’s army, upon which Kujira's men all broke 
and fled. Many of the common soldiers were killed. Kujira 
made off, mounted on a white horse, but his horse tumbled 
into a muddy rice-field and could make no progress. Then 
General Wofukehi said to a brave soldier of Kahi :—‘ The 
man on the white horse is Ihoriwi no Kujira. Hasten after 
him and shoot him.” Upon this the brave soldier of Kahi 
hurried in pursuit and came up to Kujira. Kujira whipped his 
horse vigorously, and it succeeded in extricating itself and 
getting out of the mud. Then he galloped off and made his 
escape. The general went back again a second time to head- 
quarters, and encamped his men there. From this time for- 
ward the Afumi troops never came again. 

Before this time, when the army was at Kanatsunawi. 
Kome, Takechi no Agata-nushi,’ Governor of the district of 
Takechi, suddenly had his mouth closed so that he could not 
speak. After three days, a divine inspiration came over him, 


' “ Shukai ” editor’s note:—“ I gather from what is stated below that the 
Upper road was that of the district of Shiki no Kami, the Middle road that 
of the district of Shiki no Shimo, and the Lower road that of the district of 
Takechi” (in Yamato). 

2 Here we have an example of an old territorial noble holding the office 

mplied by his ancestral title. 


XXVITI. 
21. 


XXVITI. 
22. 


318 NIHONGI. 


and he said:—‘‘I am the God who dwells in the Shrine of 
Takechi, and my name is Koto-shiro-nushi no Kami.’ Again, 
‘I am the God who dwells in the Shrine of Musa, and my name 
is Iku-tkadzuchi* no Kami.’ This was their revelation :—‘ Let 
offerings of horses and weapons of all kinds be made at the 
misasagi of the Emperor Kamu-yamato-ihare-biko.* Further 
they said :—‘ We stood in front and rear of the Imperial 
descendant and escorted him to Fuha, whence we returned. 
We have now again taken our stand in the midst of the 
Imperial army for its protection.’ Further they said :—‘ An 
army is about to arrive by the Western road. Be on your 
guard.’’’ When he had done speaking, he awoke (from his 
trance). For this reason, therefore, Kome was sent to worship 
at the Imperial misasagi and to make offerings of horses and 
weapons. He also made offerings of cloth‘ and worshipped 
the gods of the Shrines of Takechi and Musa. 

After this Karakuni, Iki no Fubito, arrived from Ohosaka. 
Therefore the people of that day said:—‘‘ The words of the 
instructions of the Gods of the two Shrines are in accordance 
with the fact.’’* 

Moreover the Goddess of Muraya® said by the mouth ofa 
priest :—‘‘ An army is now about to arrive by the middle road 
of my shrine. Therefore let the middle road of my shrine be 
blocked.” Accordingly, not many days after, the army of 
Kujira, Ihoriwi no Miyakko, arrived by the middle road. The 
men of that day said :—‘‘ So the words of the teaching of the 
god were right.”” When the war was over, the Generals 
reported the monitions of these three gods to the Emperor, 
who straightway commanded that the three gods should be 
raised in rank’ and worshipped accordingly. 


e 


1 See above, Vol. I. p. 76. 

2 Live-thunder. Another reading is Ikudama, live-jewel. This is not 
one of the eight thunder-deities enumerated as having been born from the 
putrefying body of the Goddess Izanami. See above, Vol. I. p. 30. Kome 
was apparently inspired by two gods at once. 

3 Jimmu Tenno. 

4 Nusa or mitegura, now represented by the paper gohei. 

5 Referring to the prediction that the Army of the West was approaching. 

6 Named Mifuto hime. 

7 There were three classes of shrines, Greater, Middle and Lesser. The 
Greater Shrines included those from the senior division of the first rank to 


TEMMU. 319 


22nd day. When General Wofukehi had subdued the land 
of Yamato, he crossed the great pass' to Naniha, while .the 
other lieutenant-generals, proceeding severally by three routes, 
marched to Yamazaki, where they encamped south of the river. 
General Wofukehi, at Wogohori in Naniha, sent for the 
Governors of all the Western provinces and made them deliver 
up their keys, their posting-bells,* and posting-tallies. 

23rd day. The generals, having all met at Sasanami, sought 
for and arrested the Prime Ministers of the Left and Right, as 
well as all the criminals. , 

25th day. The generals proceeded to the Palace of Fuha, 
and before the camp presented to the Emperor the head of the 
Imperial Prince Ohotomo. 

8th month, 25th day. The Imperial Prince Takechi was 
commanded to announce the verdicts on the Afumi Ministers. 
Eight who were found guilty of heinous offences were con- 
demned to suffer the extreme penalty. The Udaijin Kane, 
Nakatomi no Muraji, was accordingly executed at Tane in 
Asawi.* On this day the Sadaijin, Akaye, Soga no Omi, the 
Dainagon, Hito, Kose no Omi, and their children and grand- 
children, with the children of Kane, Nakatomi no Muraji, and 
of Hatayasu, Soga no Omi, were all sent into banishment. 
The others without exception were pardoned. 

Before this time, Sabichi, Chihisakobe no Muraji, Governor 
of the province of Wohari, hid in the mountains and commit- 
ted suicide. The Emperor said :—‘‘Sabichi did good service. 
Why should he have committed suicide, not being guilty of 
any crime? Could he have been conspiring secretly ? ” 

27th day. The Emperor gave his gracious commands to all 
those who had rendered good service, and bestowed on them 
public favour and reward. 

gth month, 8th day. The Imperial car, on its return journey, 
stayed for the night at Kuhana in Ise. 

gth day. It stayed the night at Suzuka. 


the senior division of the third rank ; the Middle included those from the 
junior division of the third rank to the junior division of the fourth rank; 
the Lesser included those from the senior division of the fifth rank to the 
junior division of the fifth rank. The lands allotted to each shrine and 
the offerings made to them were regulated accordingly. 

1 Ohosaka. 2 See above, p. 206. 3 In the province of Afumi. 


XXVIII. 
23. 


XXVIII. 
24. 


320 NIHONGI. 


roth day. It stayed the night at Abe. 

11th day. It stayed the night at Nabari. 

12th day. The Emperor proceeded to the Yamato capital 
and took up his residence in the Palace of Shima. 

15th day. He removed his residence from the Palace of 
Shima to the Palace of Okamoto. 

In this year a Palace was erected south of the Palace of 
Okamoto, and the Emperor removed his residence thither that 
same winter. This was called the Palace of Kiyomibara in 
Asuka. 

Winter, rrth month, 24th day. Kim Ap-sil and other Silla 
guests were entertained in Tsukushi. The same day presents 
were made them, varying in the case of each. 

12th month, 4th day. All those who had rendered good 
service were chosen out, and higher cap-ranks conferred on 
them, from that of Shosen upwards, varying according to 
circumstances. 

15th day. A ship was given to the Silla guests. 

26th day. Kim Ap-sil and his companions took their 


departure. 
In this month Takami, Wina no Kimi, of Daishi rank, died. 


BOOK XXIX. 


THE EMPEROR AMA NO NUNA-HARA OKI NO MABITO.—PART II. 


(TEMMU TENNO.) 


2ND year, Spring, Ist month, 7th day. The Ministers were A.p. 673. 


entertained at a banquet at which sake was provided. 

2nd month, 27th day. The Emperor commanded the 
functionaries to prepare an arena, in which he assumed the 
Imperial Dignity at the Palace of Kiyomibara in Asuka. He 
raised his wife to the rank of Empress-consort.' She bore to 
him His Highness? the Imperial Prince Kusakabe. Before 
this he had taken to him the Empress-consort’s elder sister, 
the Imperial Princess Ohota,* and made her his consort. She 
gave birth to the Imperial Princess Ohoki, and the Imperial 
Prince Ohotsu. His next consort was the Imperial Princess 
Ohoye.‘ She gave birth to the Imperial Prince Naga, and 
the Imperial Prince Yuge. His next consort, the Imperial 
Princess Nittabe,’ gave birth to the Imperial Prince Toneri. 
Moreover the Lady Higami no Iratsume, daughter of the Oho- 
omi, Fujihara, bore to him the Imperial Princess Tajima. 
Another lady, named Ihohe no Iratsume, younger sister of 
Higami no Iratsume, bore to him the Imperial Prince 
Nittabe. Next the lady * Ohonu no Iratsume, daughter of the 
Oho-omi Soga no Akaye, bore to him one son and two 
daughters. The first was called the Imperial Prince Hodzumi ; 


1 Afterwards Jito TennG。 3 Mikoto。 

3 Daughter of Tenchi, therefore his niece. 

* Another daughter of Tenchi Tenno. 

* Another daughter of Tenchi Tenn0。 

‘In Japanese otoji, in Sinico-Japanese fujin, a term applied to the 
Imperial concubines of lower rank. 

VOL. II. y 


XXIX. 2. 


XXIX. 3. 


322 NIHONGI. 


the second was called the Imperial Princess Ki; the third was 
called the Imperial Princess Tagata. The Emperor before this 
had taken to him Princess Nukada no Iratsume, daughter of 
Prince Kagami,' who gave birth to the Imperial Princess 
Towochi. Next he took to him Amako no Iratsume, daughter 
of Tokuse, Munagata no Kimi, who bore to him His Highness’ 
the Imperial Prince Takechi; next a daughter of Ohomaro, 
Shishibito no Omi, named Kaji-hime no Iratsume, who bore fo 
him two sons and two daughters. The first was called the 
Imperial Prince Osakabe ; the second was called the Imperial 
Prince Shiki; the third was called the Imperial Princess 
Hatsusebe ; the fourth was called the Imperial Princess Taki. 

‘29th day. Cap-ranks were conferred on those who had 
rendered good service, varying according to circumstances. 

3rd month, 17th day. The Governor of the province of Bingo 
caught a white pheasant in the district of Kameshi and sent it 
as tribute. Accordingly the forced labour due from that dis- 
trict was entirely remitted, and a general amnesty granted 
throughout the Empire. 

In this month scribes were brought together who began to 
copy out the “Issaikio ” * in the Temple of Kaharadera. 

Summer, 4th month, 14th day. With the view of sending 
the Imperial Princess Ohoki to attend upon the Shrine of 
Ama-terasu no Oho-kami, she was made to dwell in the 
Abstinence-palace * of Hatsuse. This was that she might first 
purify herself before she by-and-by approached the place 
where the Goddess was. 

5th month, rst day. The Emperor gave command to the 
Ministers of State, the Daibu, as well as to the Omi and 
Muraji, and also the Tomo no Miyakko, saying :—‘‘ Let those 
who first take service (under Government) be at the outset 
employed by the Ohotoneri.” Afterwards let them be allotted 
to suitable offices, selection being made according to their 


' These and the following concubines seem to have had no special rank 
or Position. 
> Mikoto. 

3 The Buddhist canon or Tripitaka A copy presented to the Bodleian 
Library or British Museum by a Japanese nobleman was brought to the 
British Legation, Tokio, in two carts. 

‘ See Vol. I. p. 176, note. > High Chamberlain. 


TEMMU. 323 


capacities. Moreover, let the waiting-women who offer their 
services be received freely, without respect of married and un- 
married, or of old and young. In selecting them for particular 
duties let the rules of the (female) palace officials be followed.” 

29th day. Sakamoto no Takara no Omi, of the Upper 
Daikin rank, died. In consideration of his services during 
the (war of) the year Midzunoye Saru,' the posthumous rank 
of Shoshi was conferred on him.’ 

Intercalary 6th month, 6th day. Sa-thek Syo-myéng of 
Pekche, of Lower Daikin rank, died. He was of a wise and 
intelligent nature, and in his day had a reputation for ability. 
The Emperor was shocked at his death, and by a special 
favour granted him the posthumous rank of Outer Shoshi。 
In addition to this he conferred on him the rank of Prime 
Minister * in his own country. 

8th day. Tamna sent Princes Kumayé,‘ Tora, Uma,’ etc., 
with tribute. 

15th day. Silla sent Kim Seung-won, of Han Ason rank, 
Kim Chi-san, of the rank of Ason, the Te-sya Sangsyol 
and others to congratulate the Emperor on his accession to 
the throne. At the same time Kim Sal-yu, of []-kil-son rank, 
Kim Chi-san, of Han Na-ma rank, and others were sent tc 
offer condolence on the decease of the late Emperor. [One 
book says as Tribute-Envoys.] The Escort-Envoys Kwi U-po 
and Chin-mo escorted Seung-won and Sal-yu to Tsukushi. 

24th day. Kwi U-po and the others were entertained at 
Tsukushi, and received presents varying in the case of each. 
They straightway returned to their country from Tsukushi. 

Autumn, 8th month, gth day. The Emperor made an order 
setting forth the good services rendered during the year Midzu- 
noye Saru by Abemaro, Ki no Omi, and others, while stationed 
in the province of Iga, and publicly conferred on them favour 
and rewards. 

1 A.D. 672. 

3 The first instance of posthumous honours in Japanese history, This 
institution is of Chinese origin. 

3 Té-sa-phyong. 

4 See above, XX VII. 20, where he is called Prince Kumaki, 

5 Tora in Japanese means tiger, and Uma horse. Is it possible that the 
natives of Quelpaert at this time spoke a Japanese dialect? Prince Tora 
is mentioned below, XXIX. 18. 

Y 2 


XXIX. 4, 


_XXIN.5. 


324 INiHoNGTI. 


2oth day. Koryo sent the Te-hyong Han-chaé, Witu ' of the 
Upper Division, the Te-hyong Syok-u of the Former Division, 
and others with tribute. Accordingly Silla sent Kim N1-ik, of 
Han Na-ma rank, to escort the Koryo Envoys to Tsukushi.* 

25th day. Kim Seung-won and the other Envoys sent to 
congratulate the Emperor on his accession—twenty-seven guests 
of middle and upper rank—were summoned to the capital. 
Accordingly the Emperor instructed the Viceroy (of Tsukushi) 
to declare his wishes to the Tamna Envoys, saying :—* The 
Emperor has newly reduced the Empire to peace, and has 
only just now assumed the Imperial Dignity. For this reason 
he does not invite to his Court any other Envoys than those 
who bring congratulations, as you yourselves have observed. 
Moreover the weather is cold, and the waves are mountainous. 
To detain you longer here would be rather distressing to you 
than otherwise. You would therefore do well to take your 
departure without delay.” Accordingly the King resident in 
that country and his Envoys, Kumayé and his colleagues, were 
for the first time granted the cap-rank of Upper Dai-otsu,' 
which moreover was adorned with brocade and embroidery, 
and corresponded to the rank of Cha-phyong (Minister) in 
that country. So they returned home from Tsukushi. 

gth month, 28th day. Kim Seung-won and his colleagues 
were entertained at Naniha. There was a performance of 
music of all kinds, and they received presents varying in the 
case of each person. 

Winter, 11th month, 1st day. Kim Seung-won took his 
departure. 

2rst day. Han-cha of Koryé, Sal-yu of Silla, and their 
people, were entertained at Oho-gohori * in Tsukushi, and 
received presents varying in the case of each. 

12th month, 5th day. Presents were given to all those who 
were in attendance on the Emperor at the feast of first-fruits,' 
viz. the Nakatomi and Imbe, with the officials of the Shinto 
department, the district governors of the two provinces of 


1 A title. 

2 Koryo had at this time been overthrown by China. 

3 This was apparently the rank conferred on the Envoys, that bestowed 
on the King not being mentioned. Cha-phyong was a Pékché rank. 

‘ Or Ohokuni. > Ohonihe. 


TEMMU. 325 


Harima and Tamba,' and also to the labourers under them. A 
grade of cap-rank was accordingly conferred on each of the 
district governors. 

17th day. Prince Mino, of Shoshi rank, and Katamaro, Ki 
no Omi, of Lower Shokin rank, were appointed Commissioners 
for the erection of the great Temple of Takechi [now Ohomiya 
no Ohodera]. Now Fukurin, the priest appointed as super- 
intendent, declined this office on account of age, but he was 
not allowed to refuse. 

27th day. The Buddhist Priest Gisel was made Junior 
SG6dzu.? On this day there were conjoined two additional 
priests as clerks. It was at this time that the practice of 
having four clerks first began. 

This year was the year Midzunoto Tori (roth) of the Cycle. 

3rd year, Spring, 1st month, roth day. Prince Chhyang- 
syOng of Pékché died. He was granted the rank of Outer 
Shishi.’ 

2nd month, 28th day. Abemaro, Ki no Omi, died. The 
Emperor was much grieved, and in consideration of his services 
in the campaign of the year Midzunoye Saru bestowed on him 
the rank of Daishi. 

3rd month, 7th day. Ohokuni, Woshiumi no Miyakko, 
Governor of the province of Tsushima, reported that silver had 
been produced for the first time in that province, and sent 
some as tribute. Ohokuni was accordingly awarded the rank 
of Lower Shokin. It was at this time that silver was first 
produced in Japan. Offerings were therefore made of it to all 
the Gods of Heaven and Earth, and presents of it were likewise 
given to the Daibu, etc., of the rank of Shokin and above. 

Autumn, 8th month, 3rd day. The Imperial Prince Wosa- 
kabe was sent to the shrine of Isonokami to brighten up the 
Divine precious things with oil. On the same day, the 
Emperor decreed, saying:—‘‘Let all the precious things 
originally deposited in the Sacred Treasuries by the various 
Houses be returned to their descendants.” 


} Whence the rice for the ceremony was provided. See Florenz’s instruc- 
tive note on this passage. 

3 Vide supra, p. 153. 

3 Chhyang-syong was a grandson of Wi-chi, the last king of Pékché 
His father took refuge in Japan on the downfall of the dynasty. 


A.D. 674. 


XXIX. 6. 


A.D. 675. 


XXIX. 7. 


326 NIHONGI. 


Winter, roth month, oth day. The Imperial Princess Oho- 
ki left the Abstinence-palace of Hatsuse and proceeded to the 
shrine of Ise.’ 

4th year, Spring, 1st month, 1st day. The various students 
of the Department of Education, the Department of the Yin 
and Yang,’ the Outer Apothecaries’ Department, the woman 
of S‘ravasti,®= the woman of Tara, Prince Sy6n-kwang of 
Pekche, and the Silla labourers offered presents of drugs and 
rarities. 

2nd day. From the Imperial Princes downwards all the 
public functionaries presented their respects to the Emperor. 

3rd day. All the public functionaries, from the initial rank 
upwards, presented firewood.* 

5th day. A platform was for the first time erected from 
which to divine by means of the stars.’ 

7th day. A banquet was given at Court to the Ministers. 

17th day. The Ministers of State, Daibu, and all the public 
functionaries from the initial rank upwards had an archery 
meeting in the Court of the Western Gate. 

On this day, moreover, the province of Yamato presentéd an 
auspicious barn-door fowl, the Eastern provinces presented a 
white falcon, and the province of Afumi presented a white 
owl.* 

23rd day. Offerings’ (of cloth) were made at the various 
shrines. 

2nd month, gth day. The Emperor gave orders to the 
provinces of Yamato, Kahachi, Settsu, Yamashiro, Harima, 
Ahaji, Tamba, Tajima, Afumi, Wakasa, Ise, Mino, and 
Wohari, saying :—‘‘ Seek out in your jurisdiction men and 
women of the common people who can sing well, and also 
dwarfs and jugglers,® etc., and send them as tribute.” 


1 See above, XXIX. 3. 

2 This Department had charge of astronomy and calendar-making, with 
observations on the weather. 

3 See above, AXV. 57. 

‘ A regular yearly practice first mentioned here. 

? The close association of astronomy and divination may be inferred 
from this. | 

6 The interlinear Kana has tobi, i.e. kite. 

7 Mitegura. 

* The word used includes jugglers, acrobats, ef hoc genus omne. 


TEMMU. 327 


13th day. The Imperial Princess Towochi' and the 
Imperial Princess Abe? proceeded to the shrine of Ise. 

15th day. The Emperor decreed, saying :—‘‘ Let the serfs 
granted to the various Uji in the year Kinoye Ne’ be hence- 
forward done away with. Moreover, let the mountains, 
marshes, islands, bays, woods, plains, and artificial ponds 
granted to Princes of the Blood,‘ to Princes and to Ministers 
and Temples,’ be all done away with from first to last.” 

19th day. The Emperor issued an edict as follows :—‘‘ Ye 
Ministers, functionaries, and people of the Empire, avoid the 
commission of offences of all kinds. If there be any who dis- 
obey this, they shall be punished according to circumstances.” 

23rd day. The Emperor proceeded to the Castle of 
Takayasu. 

In this month Silla sent Prince Chhyung-won, the Té-kam 
Keup-son* Kim Chhaso,’ the Té-kam Nama Kim Thyon- 
chhyung, the Tyé-kam Té-ma, Pak Muma, and the Tyé-kam 
Té-sya, Kim Naksyu, to offer tribute. Their Escort-Envoys, 
the Nama, Kim Phungna, and the Nama, Kim Hyopok, escorted 
Prince Chhyung-won as far as Tsukushi. 

3rd month, 2nd day. The great God of Tosa presented a 
divine sword to the Emperor.® 

14th day. Kim Phungna and the others were entertained 
at Tsukushi. They forthwith returned home from Tsukushi. 

16th day. Prince Kurikuma, of the fourth rank, was 
appointed Director of Military Affairs, and Miyuki, Ohotomo 
no Muraji, of Upper Shokin rank, was made Tayu.’ 


1 Daughter of Temmu Tenno. 

2 Daughter of Tenchi Tennod, afterwards the Empress styled Gemmei 
Tenno. . 

3 The third year of the previous reign, viz. A.D. 664. 

* Including the brothers, sisters, and children of the Emperor ; others are 
simply =f, i.e. kings, by which princes are meant. 

* Temples are Buddhist temples ; the word “shrine” is used in this 
translation for Shinto places of worship. 

6 Tékam is the name of an office, Keupson of a rank. 

7 Another reading is Piso. 

® One authority calls him Hito-koto-nushi no Mikoto, another says that 
he was Mi-suki-taka-hiko-ne no Mikoto. It is explained that the priests 
presented the sword at the bidding of the god. | 

> Vice-minister. 


XXIX 8. 


XXIX. 9. 


XXIX, 10. 


328 N1IHONGI. 


In this month Koryo sent the Te-hyong Pok-kan, the Te- 
hyong Tamu and others with tribute. Silla sent the Keupson, 
Pak Keun-syu, and the Té-na-ma, Kim Mika, to offer tribute. 

Summer, 4th month, 5th day. More than 2400 priests and 
nuns were invited to a great feast of vegetable fare. 

8th day. Hiromaro, Tahema no Kimi, of Upper Shokin 
rank, ‘and Maro, Kunu no Omi, of Lower Shokin rank, were 
forbidden by the Emperor to attend at Court. 

gth day. The Emperor decreed as follows:—‘‘ In regard 
to lending out the tax-rice, henceforward let the circumstances 
of the peasants be clearly ascertained, and their condition as 
to poverty or wealth having been learned in advance, let them 
be arranged in three classes, to the lower two of which such 
loans may be made.” 

roth day. Prince Mino, of Shishi rank, and Hirotari, 
Saheki no Muraji, of Lower Shokin rank, were sent to offer 
prayers to the Wind-Gods at Tateno in Tatsuta.* Ohobuta 
Hashibito no Muraji, of Middle Shokin rank, and Karainu,’ 
Sone no Muraji, of Middle Daisen rank, were sent to worship 
the Oho-imi Deity at Kahawa in Hirose.‘ 

14th day. Maro, Kunu no Omi, of Lower Shokin rank, was 
convicted of offering resistance to an Imperial messenger, and 
stripped of all his offices and dignities. 

17th day. The Emperor issued a decree to the provinces, 
saying :—‘‘ Henceforth the fishermen and hunters are to be 
restrained from making pitfalls or using spear-traps and such 
like contrivances. Moreover, from the 1st day of the 4th 
month until the 13th day of the gth month, let no one 


1 Te-hyOng (great elder-brother) is an official rank, Pok-kan his 
name, 

4 In Yamato. This is the first of a regular series of such notices. The 
litany to the Wind-Gods is preserved in the “ Yengishiki,” and has been 
translated by Satow. See “T.A.S.J.,” Vol. VII. p. 416. I refrain from 
quotation, as the study of this treatise is indispensable to any one who is 
at all interested in the study of Shinto. 

3 This name means “ Corean dog.” 

4 In Yamato. Oho-imi means great religious abstinence. The Deity’s 
proper name was Waka-uka-hime, i.e. the young-food-lady. For a full 
account of this service see Satow’s “Ancient Japanese Rituals,” in the 
“T.A.S.J.,.” Vol. VII. p. 412. It will be observed that neither Buddhist 
nor Shinto worship was neglected by this Emperor. 


TEMMU. 329 


set fish-traps, closing the space.’ Further, let no one eat the 
flesh of kine, horses, dogs, monkeys, or barn-door fowls.* This 
prohibition does not extend to other kinds of meat. Offenders 
against this regulation will be punished.”’ 

18th day. Prince Womi, of the third rank, was guilty of an 
offence and was banished to Inaba. One of his children was 
banished to the island of Idzu,* and another to the island of 
Chika.‘ 

23rd day. A selection was made of persons possessed of 
accomplishments. They were granted presents, which varied 
in each case. 

In this month Prince Chhyung-Won of Silla arrived at 
Naniha. 

6th month, 23rd day. Yesaka, Ohokida no Kimi, was ill, and 
was about to die. The Emperor was greatly shocked, and 
made an order, saying :—‘‘ Thou, Yesaka, hast devoted thyself 
to the public service, neglecting thy private affairs. Without 
sparing thy life, prompted by thy manly spirit, thou hast 
laboured in the great campaign. It has been my constant 
desire to show thee affection, and therefore, even when thou 
art gone, thy descendants will receive liberal rewards.” He 
accordingly raised him to the rank of Outer Shishi. Not 
many days after he died in his private dwelling. 

Autumn, 7th month, 7th day. Kunimaro, Ohotomo no 
Muraji, of Upper Shokin rank, was sent to Silla in the capacity 
of Chief Envoy. Irishi, Miyake no Kishi, of Lower Shokin 
rank, accompanied him as Associate Ambassador. 

8th month, 1st day. Prince Kumaki, the tribute Envoy of 
Tamna, anchored at Tsukushi. 

22nd day. There was a storm which made the sand to fly, 
and damaged houses. 

25th day. Chhyung-won, the ceremonies being completed, 
took his departure. He set sail from Naniha. 

28th day. The Tribute-Envoys of the two countries, Silla 


1 Hima-sakiri. Apparently a particular kind of fish-trap is meant. The 
“ Shikai” editor omits this word, considering it a gloss which has crept in 
from the margin. 

3 Buddhist influence is obvious here. 

3 Probably Ohoshima (called by foreigners Vries Island) is meant. 

* In Hizen. 


XXIX. 11. 


A.D. 676. 


XXIX. 12. 


330 NIHONGI. 


and Koryo, were entertained in Tsukushi, and given presents 
which varied in each case. 

oth month, 27th day. Prince Ko-yo of Tamna arrived at 
Naniha. | 

Winter, roth month, 3rd day. Messengers were despatched 
in all directions to seek for the Issaikio.' 

roth day. The Ministers were entertained at a banquet with 
sake. 

16th day. Thirty men of Thang were forwarded as tribute 
from Tsukushi. They were forthwith sent to the province of 
Totomi and settled there.? 

2oth day. The Emperor made an edict, saying : 一 “ Let 
everyone, from the Princes down to those of initial rank, 
provide himself with weapons.” On this day there was a 
report received from the province of Sagami that in the 
district of Takakura a woman had given birth to three male 
children.* 

11th month, 3rd day. A certain man ascended the hill east 
of the Palace, and having uttered words of evil omen,‘ cut his 
throat and died. Those who were on duty on that night 
received everyone a stepin rank. There was a great earth- 
quake in this month. 

5th year, Spring, rst month, rst day. The Ministers and 
public functionaries paid their respects at Court. 

4th day. There were granted to all, from the Imperial Prince 
Takechi down to the Daibu of Shokin rank, upper garments, 
trousers, lined garments, girdles, garters, staffs, and arm-rests.’ 
But to the three grades of Shokin rank arm-rests were not 
granted. 

7th day. Grants were made to the Daibu of Shokin rank 
and upwards, varying in each case. 

15th day. The functionaries from the initial rank upwards 
presented firewood. On the same day they all assembled in 
the Court, and were entertained at a banquet. 


1 See above, XXIX. 2. 

2 The Chinese were at war with Silla at this time. 

3 No stigma seems to have been attached to this. On the contrary, there 
are instances of the Emperor giving presents to women who had borne a 
multiplicity of children. 

* No doubt abusive language towards the Emperor is meant. 

5 See above, p. 256. 


TEMMU. 331 


16th day. Prizes were offered for archery in the Court of 
the Western Gate. Those who hit the target received prizes 
of values which varied according to circumstances. 

On this day, the Emperor occupied the Palace of Shima, and 
gave a banquet there. 

25th day. The Emperor made a decree, saying :—“ In all 
cases of appointments as Governors of provinces, let men of 
not higher than Daisen rank be appointed. This rule does 
not apply to the Home provinces nor to the provinces of 
Michinoku and Nagato.”’ 

2nd month, 24th day. A ship was presented to the Tamna 
guests. 

In the course of this month, Kunimaro, Ohotomo no Muraji, 
and his colleagues arrived from Silla. 

Summer, 4th month, 4th day. Worship was paid to the 
Wind-Gods of Tatsuta and to the Oho-imi Deity of Hirose." 

Adzumi no Hoshi, of the district of Lower Sofu, in the 
province of Yamato, sent tribute of an auspicious cock which 
had a comb like the flower of a camellia. 

On this day a report was received from the district of 
Akunami, in the province of Yamato, that a hen had become 
changed into a cock. 

14th day. A decree was issued to all the Princes and 
Ministers, saying :—‘‘ Let those who are in receipt of taxes 
from fiefs cease to receive them from the Western provinces, 
and let them be granted revenues from the Eastern provinces 
in exchange. Moreover, let all persons from the outer’ pro- 
vinces who wish to enter our service be permitted to do so, 
whether they be the sons of Omi, Muraji, Tomo no Miyakko, 
or even the sons of Kuni no Miyakko. Further, let men of 
distinguished ability be allowed to do so, even though 
they are of the common people, of lower rank than the 
above.” 」 

22nd day. The Emperor gave orders to the Governor 
of the province of Mino, saying :—‘‘ Let the children of 
Abemaro, Ki no Omi, resident in the district of Toki, be 


1 See above, XXIX. 9. 

2 Ominous occurrences of this kind are frequently recorded in Chinese 
and Corean history. 

* All except the Gokinai or Home provinces. 


XXIX. 13. 


XXIX. 14. 


332 NIHONGI. 


removed to the East country and become peasants of that 
country.” 

5th month, 3rd day. A decree was promulgated respecting 
the offences of Governors of provinces who had failed to pay 
over their commuted taxes at the limited time,' etc., etc. 

ath day. The Governor of the province of Shimotsuke 
represented to the Emperor that, owing to a bad year, the 
peasantry in his domain were starving and wished to sell their 
children. The Court refused permission. 

In the course of this month the Emperor forbade the cutting 
of grass or firewood on Mount Minabuchi and Mount Hosokaha. 
Moreover, indiscriminate burning and cutting were forbidden 
on all mountains and plains in the Home provinces as to which 
a prohibition had always existed. 

6th month. Prince Kurikuma, of the fourth rank, died of 
disease. 

Mononobe no Wogimi no Muraji took suddenly ill and died. 
When the Emperor heard this he was greatly shocked. In the 
campaign of the year Midzunoye Saru, he had followed the 
Imperial carriage to the East country. In consideration of his 
great services the Emperor showed him favour by conferring 
on him the rank of Inner Daishi. He also granted him the 
seniority among those of his House.’ 

This summer there was great drought. Messengers were 
sent to all quarters to make offerings of cloth and to pray to all 
the gods of Heaven and Earth. Moreover, the priests and 
nuns were invited to offer supplications to the Three Precious 
Things. Still there was no rain, and therefore the five grains 
did not grow, and the peasants were starving. 

Autumn, 7th month, 2nd day. The Ministers, Daibu and 
public functionaries received an increase of rank, each according 
to his deserts. 

8th day. The Tamna guests returned to their own country. 

16th day. Worship was paid to the Wind-Gods of Tatsuta 
and to the Oho-imi Deity of Hirose. 


1 The taxes (not the grain tax) due in the middle decade of the 8th month 
were payable into the exchequer, for near provinces before the end of the 
ioth month, for provinces of medium distance before the end of the r1th 
month, for more distant provinces before the end of the 12th month. 

2 Uji. 


TEMMU. 333 


In the course of this month, Woyori, Murakuni no Muraji, 
died. In consideration of the services rendered by him in the 
campaign of the year Midzunoye Saru, he received the 
posthumous rank of Outer Shoshi. 

A star appeared in the East, seven or eight feet in length. 
In the 9th month it at length disappeared from the sky. 

_ 8th month, 2nd day. Sustenance fiefs, varying in‘each case, 
were granted to all from the rank of Prince of the Blood down 
to Daibu of Shokin rank, and also to Imperial Princesses, 
Princesses and lady officials of the Palace. 

16th day. The Emperor commanded, saying :—‘‘ Let a Great 
Purification be held in all quarters. The articles needed for 
this purpose are to be forwarded to the shrines of purification 
by the Kuni no Miyakko of each province, to wit, one horse and 
one piece of cloth. The other things are to be supplied by the 
governors of districts, viz., each one sword, one deerskin, one 
mattock, one smaller sword, one sickle, one set of arrows, and 
one sheaf of rice in the ear. Further, let each house provide a 
bundle of hemp.’’’ 

17th day. The Emperor issued a decree, saying : 一 "Let all 
sentences of death, confiscation, or the three classes of banish- 
ment be mitigated one degree.* As for crimes punishable by 
removal to another part of the same province or lesser offences, 
let them all be pardoned whether they have been detected or 
not. 

This pardon, however, does not apply to persons who have 
already proceeded to their place of banishment.” 


\ “The Oho-barahi or Great Purification was the most solemn ceremony 
of the Shinto religion. It was performed twice a year, on the 30th day of 
the 6th and 12th months, by the Princes of the Blood and the Ministers, 
who assembled for the purpose at the Gate of the Scarlet Bird. The urabe 
or diviners read the norito or formula, which had the effect of dissipating 
(harai) demoniac influences.”—Yamada’s Dictionary. 

The litany used on this occasion is commonly called the Nakatomi no 
Oho-barahi. It has been preserved, but is unfortunately not one of those 
translated by Satow. Dr. Florenz promises us a translation of all the 
norito. 

3 The three classes of banishment are :—Ist, to near provinces, as Echizen 
or Aki; 2nd, to provinces of medium distance, as Suwo or lyo; 3rd, to 
distant provinces, as Idzu, Aha, Hitachi, Sado, Iki, or Tosa. The confiscation 
is of the persons of the criminals and their families into slavery in public 
offices. This practice is still followed in Corea. 


X XIX. 15. 


334 NIHONGI. 


On this day the Emperor commanded the various provinces 
to let loose living things.’ 

In this month, Oho-miwa no Makamuta no Kobito no Kimi 
died. When the Emperor heard this, he was much grieved, 
and in view of his services in the year Midzunoye Saru granted 
him the posthumous rank of Inner Shishi with the posthumous 
title of Ohomiwa no Makamuta no Mukahe-gimi. 

gth month, rst day. Owing to the rain, the beginning of the 
month was not announced. 

roth day. The Princes and Ministers sent agents to the 
capital and to the Home provinces and gave out weapons for 
(man of each the population). 

12th day. Prince Yagaki, of the third rank, Viceroy of 
Tsukushi, was guilty of an offence, and was banished to Tosa. 

13th day. Presents were made to the public functionaries 
and to men of the frontier states, varying in the case of each. 

21st day. The Department of the Shinto religion repre- 
sented to the Emperor as follows :—‘‘ We have ascertained by 
divination the provinces and districts which are to supply the 
rice for the festival of the first-fruits. There respond to the 
divination the district of Yamada, in the province of Wohari, 
for the Yuki, and the district of Kasa, in the province of 
Tamba, for the Sugi.’’? 

In the course of this month Ikadzuchi,* Sakata no Kimi, died. 
In view of his services during the year Midzunoye Saru he was 
granted the posthumous rank of Daishi. 

Winter, roth month, 1st day. The Ministers were enter- 
tained at a wine-feast. 

1 A Buddhist practice. At the present day beggars may be seen at the 
gates of Buddhist temples with vessels containing small lampreys or cages 
of sparrows, which the faithful are allowed to release on paying a small sum. 

2 There was an old custom in China of announcing the beginning of the 
month to the ancestral temples of the Emperors. But the practice in Japan 
seems to have been different. There are notices of Japanese Emperors 
“viewing the announcement of the new month from a balcony,” etc. 

3 Yuki means “ ceremonially pure,” and sugi means “next.” These terms 
are applied to two qualities of rice used for this festival. Various explana- 
tions are given. One is that the yuki was for sacrifice to the Gods of 


Heaven, the sugi for the Gods of Earth. Yuki is etymologically connected 
with imi, religious abstinence. The divination was by burning a tortoise- 


shell. 
4 Thunder or thunder-bolt. 


TEMMU. 335 


3rd day. Offerings of cloth were made to all the Ahimbe 
Gods ' of Heaven and Earth. 

roth day. Maro, Mononobe no Muraji, of Upper Dai-otsu 
rank, was sent to Silla as Chief Envoy, and Momotari, 
Yamashiro no Atahe, of Middle Dai-otsu rank, as Junior Envoy. 

11th month, rst day. On account of the festival of firstfruits, the 
ceremony of announcing the first day of the month was omitted. 

3rd day. Silla sent Kim Chhyong-phyong, of Sason rank, to 
request governance.” At the same time, Kim Hoyu, of Keup- 
son rank, the Tyé-kam, Kim Heum-kil, of Té-sya rank, and 
others were sent to offer tribute. The Escort-Envoy Phi 
Chinna, of Nama rank, and his associate Hopok, of Nama 
rank, escorted Chhyong-phyong and the others to Tsukushi. 

In this month seven men of Su-shen * arrived in the train of 
Chhyong-phyong and his colleagues. 

roth day. The Emperor gave orders to the provinces near 
the capital to release living things.‘ 

2oth day. Men were sent to all parts to expound the Kon- 
kwo-myo Sutra and the Nin-o Sutra. 

23rd day. Koryo sent Ha-u, Chyupu* of the After Division, 
as Chief Envoy, and Tok-pok, Te-kyong of the Former Divi- 
sion, as Associate Envoy, to offer tribute. Therefore Silla 
sent Kim Yang-won, of Te Nama rank, to escort the Koryo 
Envoys to Tsukushi. 

It was intended this year to make the capital at Nihiki, and 
therefore all the rice-fields and gardens within the precincts, 
public and private property alike, were not cultivated and 
became totally waste. In the end the capital was not made 
there. [This passage is omitted in some books. ] 

6th year, Spring, rst month, 17th day. There was archery 
at the South Gate. 

2nd month, 1st day. Maro, Mononobe no Muraji, arrived 
from Silla. 


1 The Ahimbe (for ahi-nihe) was a festival celebrated on the ist day of 
the hare in the 11th month. It was, like the nihiename, which was celebrated 
a little later, a festival of firstfruits. On this occasion the Emperor first 
partook of sake, brewed from the new season’s rice, which was also offered 
to the Kami. This ceremony was more particularly associated{with certain 
deities, which were therefore termed the Ahimbe deities. 

2 To ask advice on matters of government (?). 

3 Manchus. 4 See above, XXIX. 15. 5 Name of office. 


XXIX. 16. 


A.D. 677. 
XXIX. 17. 


XAIX. 18 


336 NIHONGI. 


In this month an entertainment was given to men of 
Tanegashima ' under the tsuki tree west of the Asuka Temple. 

3rd month, roth day. The Silla Envoys, Chhyong-phyong 
and the guests of lower rank to the number of thirteen, were 
invited to the capital. 

Summer, 4th month, rith day. Nagura Saita no Fubito, 
was convicted of scoffing at the Imperial? car, and was 
accordingly banished to the island of Idzu. 

14th day. The Escort-Envoys, Chinna and the rest, were 
entertained in Tsukushi, and straightway returned home from 
there. 

5th month, 1st day. The ceremony of announcing the first 
day of the month was omitted. 

3rd day. The Emperor granted to the Oho-hakase,* a man 
of Pekché named Sol-tan, the rank of Lower Daisen, and 
accordingly bestowed on him a fief of 30 houses. On this day 
Otokashi, the Yamato no Yeshi,‘ was granted the rank of 
Lower Shosen and a fief of 20 houses. 

7th day. A man of Silla named Pak Chapha, of Ason rank, 
accompanied by three attendants and three Buddhist priests, 
was driven by stress of weather to the island of Chikashima.* 

28th day. The Emperor gave orders to the Shrines of 
Heaven and the Shrines of Earth that the sacred rice-tax 
should be divided into three shares, one of which was to be set 
apart for the offerings to the Gods and the other two given to 
the Kannushi.° 

In this month there was drought in the capital and the 
Home provinces, and prayers were made for rain. 

6th month, 14th day. There was a great earthquake. 

In this month the Emperor commanded the Yamato no Aya 
no Atahe, saying :—‘‘ Your family has from the beginning been 
guilty of the seven misdemeanours. From the Woharida’ reign 
down to the Court of Afumi it has been the Emperor’s constant 

1 An island off the south coast of Satsuma. It is notable as the place 
visited by Mendez Pinto and his companions in 1542, and where they first 
taught the inhabitants the use of firearms, Tanegashima means a pistol in 
Japanese at the present day. 

2 The Emperor is meant, but the writer does not dare to introduce him in 
such a connection. 


3 Great Doctor. * Yamato painter. > In Hizen. 
* Shinto priests. * Suiko Tenné. 


TEMMU. 337 


business to take measures against you. Now in this Our reign 
you deserve to be called to an account for your misconduct, 
and to receive condign punishment. We are very reluctant, 
however, to extirpate the House' of Aya no Atahe, and we 
therefore extend to you great clemency and pardon you. But 


henceforth if any of you offend his crime shall surely be ranked 


among unpardonable offences.”’ 

Autumn, 7th month, 3rd day. Worship was paid to the 
Wind-Gods of Tatsuta and to the Oho-imi Deity of Hirose. 

8th month, 15th day. A great feast of Buddhist fare was 
given at the Asuka Temple, at which the “ Issaikio ” ? was read. 
The Emperor stood at the South Gate of the Temple, and did 
obeisance to the Three Precious Things. At this time he 
commanded the Princes of the Blood and the other Princes as 
well as the Ministers each to furnish one person to renounce the 
world. These persons were chosen without distinction of age 
or sex, and all entered religion in accordance with their wishes. 
They therefore took part in this great feast. 

27th day. Kim Chhyong-phyong returned to his own 
country. Accordingly Pak Cha-pha and the other who had been 
driven by stress of weather to Japan were delivered to Chhyong- 
phyong and the rest, and sent back to their native land. 

28th day. Tamna sent Prince Tora with tribute. 

gth month, 30th day. A decree was made, saying :—“ Let 
vagabonds who come back again after having been sent to 
their native places be, one and all, set to forced labour.” 

Winter, roth month, 14th day. Momoye, Kahabe no Omi, 
of Inner Upper Shokin rank, was appointed Minister of the 
Interior,* and Maro, Tajihi no Kimi, of Inner Lower Daikin 
rank, was made Daibu* of the province of Settsu. 

11th month, 1st day. Owing to rain the ceremony of 
announcing the rst day of the month was not observed. 

The Viceroy of Tsukushi presented to the Emperor a red 
crow.’ The Viceroy’s officials accordingly received presents, 


1 Uji. ? The books of the Buddhist canon, Tripitaka. 

3 Mimbuki6, or in Japanese Kakibe no Kimi. ; 

4 From the enumeration of his functions in the “ Shokuinrid,” this official 
seems to have been a governor with very comprehensive powers. 

5 A red crow with three legs was supposed to inhabit the sun. The 
appearance of one on earth was accounted the most favourable of omens. 
See above, Vol. |. p. 116, note. 

VOL. Il. Z 


XXIX, 19. 


A.D. 678. 


X XIX. 20. 


338 NIHONGI. 


each according to his rank. Moreover the person who specially 
caught the red crow was granted five steps in rank. Also the 
local officials of the district in question had their rank raised. 
Consequently the taxes were remitted to the peasants of this 
district for the space of one year. On this day a general 
amnesty was proclaimed to the Empire. 

21st day. The festival of first-fruits was held. 

23rd day. A meal was given to all the public functionaries 
who possessed a definite rank. 

27th day. Presents were given to the officials of the Shinto 
Department and to the local governors who had assisted in the 
offering of first-fruits. 

12th month, rst day. Owing to the snow the ceremony of 
announcing the Ist day of the month was not observed. 

7th year, Spring, ist month, 17th day. There was archery 
at the South Gate. 

22nd day. The Tamna people set out for the capital. 

This spring, as a preparation for worshipping the Gods of 
Heaven and Earth, a purification was held throughout the 
Empire. An Abstinence-palace was erected on the bank of 
the Kurahashi river. “ 

Summer, 4th month, rst day. The Emperor wished to 
proceed to the Abstinence-palace, and held divination for this 
purpose. The response fell upon the 7th day. Accordingly, 
at the hour of sunrise the officers whose business it was to 
clear the road having already started, and the public function- 
aries being formed in line of procession, the Emperor took his 
seat in his palanquin, and ordered his canopy, but had not yet 
set out, when the Imperial Princess Towochi suddenly took ill, 
and ‘died within the Palace. For this reason the cortege was 
stopped, and the Emperor was unable to proceed. The result 
was that the Sacrifice to the Gods of Heaven and Earth did 
not take place. 

13th day. A pillar of the Western Hall of the New Palace 
was struck by lightning. 

14th day. The Imperial Princess Towochi was buried at 
Akaho. The Emperor was present, and was graciously pleased 
to raise lament for her. 

Autumn, gth month. Yoshimaro, Oshinomi no Miyakko, 
presented to the Emperor five auspicious stalks of rice. Each 


TEMMU. 339 


stalk had branches. In consequence, all sentences from that 
of minor banishment’ downwards were remitted. 

Prince Wakasa, of the 3rd rank, died. 

Winter, roth month, 1st day. At Naniha there fell a rain 
of something like floss silk.* It was five or six feet long and 
seven or eight inches wide. It floated on the wind and waved 
from the fir woods and reed plains. The people of that day 
called it ‘* sweet-dew.”’ 

26th day. The Emperor issued a decree, saying : 一 "* Let 
all civil and military officials of the central and provincial 
governments every year consider the degree of competence of 
their subordinates from the rank of clerk upwards, who are 
animated by a disinterested public spirit and discharge their 
duties with zeal and respect, and let them determine accord- 
ingly the promotion they should receive. Not later than the 
first decade of the first month they should forward a full report 
to the judge” Thereupon the judge, having compared and 
decided, shall submit (his recommendation) to. the Daiben- 
kwan.‘ However, when officers are ordered to go on missions 
of a public nature and refuse for trifling reasons—not genuine 
illness or mourning for parents—they are not to be placed in 
the schedule for promotion.” 

12th month, 27th day. Brambhngs* flew from south-west 
to north-east, covering the sky. 

In the course of this month there was a great earthquake in 
Tsukushi. The ground split open to the width of two rods 
and a length of more than 3000 rods. Many of the peasants’ 
houses in all the villages were brought down in ruins. At this 
time there was a peasant’s house situated on the top of a hill. 
On the evening of the earthquake the hill crumbled down and 
changed its place. Yet the house remained intact and was 


' This now means “hard labour,” but probably we should here follow the 
meaning given by Giles. 


* Several cases of this phenomenon are recorded in Chinese and Japanese: 


history. Kanro, or sweet-dew, is the Chinese translation of the Sanskrit 
Amrita, the ambrosial food of the Immortals. 3 Ho-kwan, 2; ‘BK. 

* Benkwan. The executive department of the supreme Council of State 
or Dajokwan. Hepburn. 

> Atori in Japanese. “Fringilla Montifringilla. Large flocks of this bird 
are found in winter near Yokohama. It is the same as the European 
species.”—Blakiston and Pryer in “T.A.S.J.” 


Z 2 


NXXIX. 21 


XXIX. 22 


A.D. 679. 


340 NIHONGI. 


not destroyed, and the inmates did not know that the hill had 
come down and that their house had moved away. When it 
became daylight, however, they discovered what had happened, 
to their great amazement. 

In this year the Silla Escort-Envoys, Ka-ryang Chyong-san, of 
Nama rank, and Kim Hong-syé, of Nama rank, came to 
Tsukushi, and said :—‘‘ The King of Silla having despatched 
Kim Syo-mul, of Keup-son rank, Kim Syé-syé, of Té-nama 
rank, etc., as Envoys to bring this year’s tribute, I, Chyong-san, 
was sent to escort Syo-mul and his colleagues. In mid-ocean, 
however, we chanced to meet with a storm, in which Syo-mul 
and the others became all dispersed, and I know not what has 
become of them. I, Chyong-san, alone have with difficulty 
succeeded in reaching the shore.” Syo-mul and his colleagues 
never arrived. 

8th year, Spring, 1st month, 5th day. The Silla Escort- 
Envoys Ka-ryang Chyong-san and Kim Hong-syé, etc., pro- 
ceeded to the capital. 

ath day. The Emperor issued a decree as follows :—‘“ At 
the New Year let the Princes, Ministers, and public functionaries 
refrain from paying their respects to any persons except rela- 
tives of the grade of elder brothers or elder sisters and above, 
or to the senior members of the House. The Princes must 
not pay their respects even to their mothers, when the latter 
have not the title of Princess; nor must Ministers pay their 
respects to their mothers when the latter are of mean rank. 
Even on other ceremonial occasions than the New Year the 
same rule is to be observed, and those who infringe it shall be 
punished according to circumstances.” 

8th day. There was archery at the West Gate. 

2nd month, 1st day. Koryo sent Hwan-heum, Te-syang of 
the Upper Division, Sa Syu-lu, Té-syang of the Lower Division, 
and others to offer tribute. Accordingly, Silla sent Kam 
Mul-la, of Nama rank, to escort Hwan-heum and his colleagues 
to Tsukushi. 

3rd day. Katamaro, Ki no Omi, died. In consideration of 
his services in the year Midzunoye Saru, he received the 
posthumous rank of Upper Daikin. 

4th day. The Emperor issued an edict, saying :—‘‘ When 

1 672. 


TEMMU. 341 


the year Kanoto Mi! is reached, let there be a review’ of the 
weapons and horses belonging to the Princes of the Blood, 
the Ministers, and the public functionaries. Therefore let 
provision be made in advance.”’ 

In this month the Emperor was most graciously pleased to 
extend his charity to the poor and needy, and to give alms 
to those starving from cold and hunger. 

3rd month, 6th day. Wakami, Ohokida no Kimi, of the 
Imperial guard, died.» During the great campaign of the year 
Midzunoye Saru, he led the van in breaking the camp of Seta.’ 
For this service he was granted the posthumous rank of Outer 
Upper Shokin. 

7th day. The Emperor proceeded to Wochi,* where he did 
reverence to the Misasagi of the Later Okamoto Empress.* 

gth day. Prince Ishikaha, Viceroy of Kibi, took ill and died 
in Kibi. When the Emperor heard this he was deeply grieved, 
and was most graciously pleased, etc., etc., to confer on him 
the posthumous honour of Prince of the second class. 

22nd day. Alms of floss silk and cloth were given to poor 
priests and nuns. 

Summer, 4th month, 5th day. The Emperor made a decree, 
saying :—‘‘ Let the history of those temples which have 
sustenance-fiefs attached to them be considered, and where 
addition is desirable, let addition be made ; where they should 
be done away with, let them be done away with.” 

On this day the names of the temples were fixed. 

gth day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

5th month, 5th day. The Emperor proceeded to the Palace 
of Yoshino. 

6th day. The Emperor addressed the Empress Consort, 
the Imperial Prince Kusakabe, the Imperial Prince Ohotsu, 
the Imperial Prince Takechi, the Imperial Prince Kahashima, 
the Imperial Prince Osakabe, and the Imperial Prince Shiki, 

1 A.D. 681. = A wapenshaw. 

3 There is a scale of Chinese characters for death, according to the rank 
of the person. Here the character RE is used, which, as the “Tsishd” 
commentator points out, is improper, this character being employed only in 
the case of men of the 6th or lower ranks. 


4 See above, XXVIII. 17. He is there called Waka-omi. 
5 In Yamato. $ Saimei Fenno. 


XXIX. 23. 


XXIX. 24 


342 NIHONGI. 


saying :—‘‘ We wish to-day to unite with you in making a vow 
in the Court, so that after a thousand years’ there may be no 
trouble. What think ye?” The Imperial Princes answered 
together, saying :—‘‘ The reasonableness of this is manifest.” 
Accordingly, His Highness the Imperial Prince Kusakabe 
stood forward first and made oath, saying :—‘‘ Ye gods of 
Heaven and Earth, and ye Emperors, bear witness! We, 
elder and younger brothers, young or of mature age, more than 
ten Princes in all, born each of different mothers, without 
respect of birth from the same or different mothers, together 
comply with the Emperor’s behest, and will give each other 
mutual support and avoid contention. If, from this time 
forward, any of us should not keep this vow, may he himself 
perish and may his line become extinct! There will be no 
forgetfulness or failure.” 

The (other) five Imperial Princes took oath together in the 
above terms in order one after another, and thereupon the 
Emperor said :—‘‘ Ye, my sons, though each born of different 
mothers, are now in affection as if born of one mother.” 
Accordingly, loosening out his collar,’ he took the six Imperial 
Princes to his bosom, and made oath, saying :—‘‘ If We 
contravene this oath, may Our body perish instantly! ’’ The 
Empress-consort's oath was like that of the Emperor. 

7th day. The Emperor’s car returned to the Palace.? 

roth day. The six Imperial Princes together paid their 
respects to the Emperor before the Great Hall. 

6th month, 1st day. Hail fell as big as peaches. 

23rd day. Prayer was made for rain. 

26th day. Ohotomo no Moriya no Muraji, of Upper Daikin 
rank, died. 

Autumn, 7th month, 6thday. Prayer was made for rain. 

14th day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

17th day. Prince Katsuraki, of the 4th rank, died. 

8th month, 1st day. The Emperor ordered that the various 
Houses should send tribute of women.‘ 


! je. after my death. 

* A Chinese metaphorical expression equivalent to “giving vent to his 
feelings.” 

3 From Yoshino. 4 For the service of the Palaces no doubt. 


TEMMU. 343 


11th day. The Emperor went to Hatsuse and held a banquet 
by the Todoroki' pool. 

Before this, the Emperor had addressed an edict to the 
Princes and Ministers, saying:—‘“‘ In addition to the usual 
riding-horses let there be got ready other good horses which 
can be furnished whenever called for.” Accordingly on the day 
on which he returned to the Palace from Hatsuse, he inspected 
the spare good horses of the Ministers at the roadside by the 
post-station of Tomi, and made them all try their speed. 

22nd day. Oshikatsu, Katsura no Miyakko, presented to the 
Emperor auspicious stalks of grain. Though from various plots, 
they had similar ears.* 

25th day. Prince Ohoyake died. 

gth month, 16th day. The Envoys sent to Silla returned and 
paid their respects at Court. 

23rd day. The Envoys sent to Koryo and the Envoys 
sent to Tamna returned, and paid their respects at Court 
together. 

Winter, roth month, 2nd day. The Emperor made a decree, 
saying :—‘‘ We are informed that of late there have been in the 
the town* many persons guilty of crimes of violence. Now this 
is the fault of the Princes and Ministers. Sometimes, when they 
hear of such criminals, they find it too much trouble, so they 
put up with them, and do not suppress them ; sometimes when 
they see such wicked men, out of negligence they conceal the 
fact, and do not correct them. Now if they chastised them 
when seen or heard of, is it likely that there would be crimes of 
violence? This being so, if there be in future no shirking of 
trouble or negligence, if those in higher stations punish the 
offences of those beneath them, and if those in lower stations 
remonstrate with their superiors when they are guilty of 
violence, then the country will be well governed.” 

11th day. There was an earthquake. 

13th day. The Emperor made regulations for the style of 
priests and nuns and for the colours of the priestly garb, also for 


1 Todoroki means to make a rumbling noise—evidently an onomatopoetic 
word. 

2 Supposed to be emblematic of the concord between the six Imperial 
Princes. 

3 1.e. in the capital. 


XXIX. 25. 


XXIX. 26. 


344 NIHONGI. 


the character of their suites of men and horses when passing 
along the streets.’ 

17th day. Silla sent Kim Hang-na, of Ason rank, and Sal 
Nyu-seng, of Sason rank, with tribute. The tribute consisted of 
such things as gold, silver, iron, sacrificial cauldrons with three 
feet, brocade, cloth, hides, horses, dogs, mules, and camels— 
more than ten kinds in all. There were also, distinct from 
these, presents for the Emperor, the Empress-consort, and the 
Prince Imperial, of gold, silver, swords, flags and the like—a 
certain number of each. 

In the course of this month, the Emperor made a decree, 
saying :—‘‘ Ordinarily priests and nuns reside within their 
temples, and observe the Three Precious Things. In the case 
of aged persons, however, or those who by disease are per- 
manently confined to bed in a narrow chamber, of those in 
short whose old age or ill-health allows them nofacility of move- 
ment, places which should be pure are made impure. For this 
reason, let all such persons in future apply each to relations or 
friends to build for them in vacant spaces one or two dwellings 
where the aged can be nourished and the sick take medicine.” 

11th month, 14th day. There was an earthquake. 

23rd day. Tsura, Yamato no Umakahibe no Miyakko, of 
Lower Dai-otsu rank, was sent to Tanegashima as Chief Envoy, 
and Ko-kan, Kami no Sukuri, of Lower Sho-otsu rank, as 
Junior Envoy. Accordingly one grade of rank was bestowed 
on them. 

In this month barriers were constructed for the first time on 
Mount Tatsuta and Mount Ohosaka. Moreover Naniha built 
an outer line of fortifications. 

12th month, 2nd day. In consequence of the auspicious 
stalks of grain,’ presents were made to the Princes of the 
Blood, the Princes, the Ministers, and the public functionaries, 
each according to his rank. There was an amnesty for all 
offences from capital crimes downwards. 

In this year the district of Ito, in the province of Kii, sent 
tribute of the herb of long life. It resembled a mushroom in 
appearance. Its stem was one foot long, and its crown two 


' The “ Yengishiki” contains regulations for the numbers of men by which 
priests of various ranks might be attended in public. 
* See above, XXIX. 24. 


TEMMU. 345 


spans in circumference. Moreover, the province of Inaba sent 
tribute of auspicious rice, each stem of which had branches. 

gth year, Spring, 1st month, 8th day. The Emperor occupied 
the Little Opposite Palace, where he gave a banquet to the 
Princes and Ministers in the Court of the Great Hall. On 
this day he granted a surname' to Kobito, Imbe no Obito, 
and called him Muraji. Accordingly he presented his joyful 
acknowledgments along with his younger brother Shikobuchi. 

17th day. All from the Princes of the Blood down to the 
Officials of Shoken rank engaged in archery at the South 
Gate. 

20th day. It was reported from the Province of Settsu that 
at the village of Ikuta, peach trees and plum trees had borne 
fruit. 

2nd month, 18th day. A sound resembling that of drums 
was heard in the Eastern quarter. 

26th day. There was a man who said:—‘‘I got a deer’s 
horn on Mount Katsuraki. This horn branches into two at the 
root. It is united at the end, and has flesh, over which flesh 
there is hair. The hair is one inch in length. Thinking this 
wonderful, I offer it as a present to the Emperor.” It was, 
perhaps, the horn of a Lin.’ 

27th day. Eight Silla labourers were sent back to their own 
country. The Emperor graciously bestowed presents on them, 
varying in the case of each. 

3rd month, roth day. The Province of Settsu sent tribute of 
a white shitodo.* 

23rd day. The Emperor went to Aki in Uda. 

Summer, 4th month, roth day. Worship was paid to the 
Deities of Hirose and Tatsuta. 

11th day. A fire broke out in the nuns’ quarters of the 
Tachibana Temple.‘ Ten rooms were burnt. 


1 This is not really a grant of a surname, but a step in the ranks of the 
nobility, as from an earl to a marquis. 

3 One of the four supernatural creatures of Chinese tradition, and regarded 
as a happy portent, on its alleged appearance, of the advent of good govern- 
ment. It has the body of a deer, the tail of an ox, and a single horn. 

3 Described as a small bird of a reddish colour, resembling a sparrow. It 
has a ring round the eyes, and black spots on the wings. It frequents 
mountains. 

* In Yamato, founded by Shotoku Daishi. 


A.D. 680. 


X XIX. 27 


XXIX. 28. 


346 NIHONGI. 


25th day. The Silla Envoys Hang-na and his companions 
were entertained in Tsukushi, and received presents each 
according to his rank. 

In this month an Imperial decree was issued as follows :— 
‘“‘ Henceforward let all temples, with the exception of the two 


_or three great national temples, cease to be administered by 


officials. But for those which hold a sustenance-fief, a limit 
from first to last of thirty years is fixed. This will be discon- 
tinued when, upon calculating the years, the number of thirty 1s 
completed. Moreover the Temple of Asukadera ought not to 
be included in those administered by officials, but as it was 
originally a Great Temple, always administered by officials, and 
has also done good service formerly,:—for these reasons it 1s 
stil] retained in the class of officially administered temples. 

5th month, 1st day. By order of the Emperor coarse silk, 
floss silk, raw silk, and cloth were bestowed on the twenty- 
four temples within the capital, the amount varying in each 
case. 

On this day the expounding of the ‘‘ Kon-kwo-myo Sutra” 
was begun in the Palace and in the various temples. 

13th day. Koryo sent Myo-mun of the Southern Division 
as Chief Envoy, Chyun-tok, who was Te-kyong of the Westem 
Division, and others with tribute. Accordingly Silla sent 
Ko-na, of Té-nama rank, to escort the Koryo Envoys Myo- 
mun and the others to Tsukushi. 

21st day. Tsunade, Hada no Miyakko, of Lower Daikin 
rank, died. On account of his services during the year Mid- 
zunoye Saru, he received the posthumous rank of Upper 
Daikin. 

27th day. Maro, Hoshikaha no Omi, of .Middle Shokin 
rank, died. On account of his services in the year Midzunoye 
Saru, he received the posthumous rank of Daishi. 

6th month, 5th day. The Silla guests, Hang-na and his 
colleagues, returned to their own country. 

8th day. There was a rain of ashes.’ 

14th day. There was a great thunderstorm. 


' No doubt in the civil war of 672, one of the battles of which took place 
close to this temple. 

2 A later history mentions another rain of something like ashes. The 
old peasants called it “ Flowers of rice.” 





TEMMU. 347 


Autumn, 7th month, 1st day. A branch of the tsuki tree' 
west of the Temple of Asuka broke of itself and fell. 

sth day. The Emperor went to the house of Ohotomo, 
‘ Agata no Inukahi no Muraji, and visited him in his illness, 
bestowing on him great favour, etc., etc. 

On this day there was prayer for rain. 

8th day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

roth day. A red bird’ perched on the Southern Gate. 

17th day. Komaro, Yenowi no Muraji, was granted the 
rank of Lower Shokin. 

2oth day. Kocho, priest of the Temple of Asuka, died. 
The Imperial Princes Ohotsu and Takechi were sent on a visit 
of condolence. 

23rd day. Ihatoko, Miyake no Muraji, of Lower Shokin 
rank, died. On account of his services during the year Mid- 
zunoye Saru, he was given the posthumous rank of Lower 
Daikin. 

25thday. Prince Toneri, of the 5th rank, who held the joint 
offices of Nagon * and Minister of the Household, took ill and 
was on the point of death, so the Imperial Prince Takechi 
was sent to ask after him. He died the next day. The 
Emperor was greatly shocked, and sent the Imperial Princes 
Takechi and Kahashima to be present at his temporary inter- 
ment and to make lament for him. The public functionaries 
followed their example and made lamentation. 

8th month, 5th day. The officials of the department of law * 
gave tribute of auspicious stalks of grain. Beginning on this 
day, for three days there was rain with floods. 

14th day. There was a storm which broke trees and 
damaged houses. 

gth month, gth day. The Emperor visited Asatsuma. 


1 Already mentioned several times. 

2 The red bird is symbolical of the Southern quarter of the Heavens in 
Chinese astronomy. A favourable omen. 

> More commonly dainagon, i.e. Great Nagon, a Councillor of State. 
Defined by the Wamiosho as Ohoi mono mafusu tsukasa, 1.e. “the great 
official who says things” (who acts as intermediary in communications to 
the Emperor). 

‘ It appears above that one duty of this department was to give judgment 
respecting claims for promotion. 


XXIX. 29 


348 NIHONGI. 


Accordingly he inspected the horses of the officials from the 
rank of Daisen downwards at Nagara no mori.’ He also 
had archery practised on horseback. 

23rd day. There was an earthquake. 

27th day. Prince Kuhachi died in his private residence. 

Winter, roth month, 4th day. The Emperor commiserated 
the needy common people and also the monks and nuns of the 
temples within the capital and gave them alms. Each monk 
and nun received four hiki of coarse silk, four bundles of floss 
silk, and six tan of cloth, while the Shami? and those in white 
garments* received each two hiki of coarse silk, two bundles 
of floss silk, and four tan of cloth. 

11th month, 1st day. There'was an eclipse * of the sun. 

3rd day. There was a brightness in the East from the hour 
of the Dog to the hour of the Rat.’ 

4th day. Nineteen men of Koryo returned to their own 
country. These were condolence envoys who came over on 
the occasion of the mourning for the later Okamoto Empress.’ 
They had been detained and had not yet taken their depar- 
ture. | | 

7th day. The Emperor issued an edict to the officials, 
saying :—‘‘ If any one knows of any means of benefiting the 
state or of increasing the welfare of the people, let him appear 
in Court and make a statement in person. If what he says is 
reasonable, his ideas will be adopted and embodied in regula- 
tions.’ 

roth day. There was thunder in the West. 

12th day. The Empress-consort was unwell. (The Em- 
peror,) having made a vow on her behalf, began the erection 
of the Temple of Yakushiji,’ and made one hundred persons 
enter religion as priests. In consequence of this she recovered 
her health. 

On this day an amnesty was granted. 

1 Grove of Nagara. ‘ * S‘ramanéra or Buddhist novices. 

*j.e. the laity, a Buddhist expression. 

4 The “ Shukai” quotes a statement that this eclipse was of 93 tenths, or 
nearly total. 

5 8 p.m. to 12 midnight. An aurora (?). ? Saimei. 

7 Yakushi niorai is in Sanskrit Bhéchadjyaguru, the genius of medicine. 


This temple was afterwards removed to a site near Nara. Vide Satow’s 
Handbook, p. 383. 


TEMMU. 349 


16th day. There was an eclipse of the moon.' 


The Imperial Prince Kusakabe was sent to paya visit of 


inquiry to the Priest Yemio. On the following day Priest 
Yemo died, and the three Imperial Princes were sent to make 
a visit of condolence. 

24th day. Silla sent Kim Ya-phil, of Sason rank, and Kim 
Won-seung, of Te-nama rank, to offer tribute. Three student 
interpreters arrived in the suite of Ya-phil. 

26th day. The Emperor took ill. For this reason one 
hundred persons were made to enter religion as priests, and he 
presently recovered. 

30th day. Bramblings covered the sky, flying from south- 
east to north-west. 

roth year, Spring, Ist month, 2nd day. Offerings were 
distributed to the Gods of Heaven and Earth. 

3rd day. The various functionaries paid their respects at 
Court. | 

7th day. The Emperor occupied the Opposite Little Hall, 
and gave a banquet there. On this day the Princes of the 
Blood and the Princes were introduced into the inner reception 
Chamber while the Ministers were all in attendance in the outer 
reception Chamber. For both alike sake was provided and a 
musical performance given. On this occasion Oho-gata, 
Kusakabe no Kishi, of Upper Daisen rank, was granted the rank 
of Lower Daikin, and the title was bestowed on him of Naniha 
no Muraji. . 

rrth day. By an Imperial decree, Ihadzumi Sakahibe no 
Muraji was granted a fief of sixty houses and received a present 
of thirty pieces of coarse silk, a hundred and fifty kin of floss silk, 
one hundred and fifty tan of cloth, and a hundred mattocks. 

17th day. All from the Princes of the Blood down to the 
rank of Shoken * had archery in the Court. 

roth day. Orders were given to the Home and other 
provinces to repair the Heavenly and Earthly (Shint6) shrines. 

25th day. The Emperor and Empress-consort took their 
places together in the Great Hall of Audience,’ and having 
summoned before them the Princes of the Blood, the Princes 
and the Ministers, addressed them as follows :—“ It is Our 


1 Of 7} tenths. 2 The initial or lowest rank. 
3 The Taikyokuden. See above, p. 191. 


XXIX. 30 


A.!) 681. 


て IN 3:. 


350 NIHONGI. 


desire now anew to enact regulations and to reform the laws. 
Do ye therefore join with us in executing this enterprise. But 
if we were to proceed suddenly with this business, affairs of state 
would suffer. It will therefore be proper to make a division of 
men before going on.” 

On this day, His Highness the Imperial Prince Kusakabe 
was made Prince Imperial and was accordingly associated with 
the Emperor in the conduct of the myriad machinery of state. 

29th day. The Lady Abe died. 

30th day. Toyohama Tahema no Kimi, of Shoshi rank, 
died. 

3rd month, 3rd day. The Lady Abe was buried. 

16th day. The Emperor took his place in the Great Hall of 
Audience, and there gave orders to the Imperial Princes Kaha- 
shima and Osakabe, to Prince Hirose, Prince Takeda, Prince 


Kuhada, and Prince Mino, to Michichi, Kamitsukenu' no Kimi, 


XXIX. 32. 


of Lower Daikin rank, Kobito, Imbe no Muraji, of Middle 
Shokin rank, Inashiki, Adzumi no Muraji, of Lower Shokin 
rank, Ohogata, Naniha no Muraji, Ohoshima, Nakatomi no 
Muraji, of Upper Daisen rank, and Kobito Heguri no Omi, of 
Lower Daisen rank, to commit to writing a chronicle of the 
Emperors, and also of matters of high antiquity. Ohoshima 
and Kobito took the pen in hand themselves, and made notes. 

2oth day. There was an earthquake. 

24th day. The Emperor took his place by the well of the 
New Palace, made trial of the sounds of drums and flutes and 
caused them to be practised in harmony. 

Summer, 4th month, 2nd day. Worship was paid to the 
Deities of Hirose and Tatsuta. 

3rd day. A prohibitory law in g2 articles was established, 
and was accordingly promulgated with the following words :— 
‘‘ The costumes of all from the Princes of the Blood down to 
the common people, and the wearing of gold and silver, pearls 
and jewels, purple, brocade, embroidery, fine silks, together 
with woollen carpets, head-dresses and girdles, as well as all 
kinds of coloured stuffs, are regulated according to a scale the 
details of which are given in the written edict.” 

1 Now Kodzuke. Michichi has the curious meaning of 3000, 

? This command led ultimately to the compilation of the “ Kojiki.” I ide 
Ch. K., p. 9 ef yz の の . 


TEMMU. 351 


12th day. The title of Muraji was granted to Wokida, 
Nishikori no Miyakko, Yoshimaro, Tawi no Atahe, Mukutari 
and Ihakatsu, Sugita no Kurando, Agata, Kahachi no Atahe, 
Kagami, Oshinomi no Miyakko, Yoshimaro, Aretawo no Atahe, 
Momoye and Oshidzuki, Ohokoma no Miyakko, Tatsumaro, 
Yamato no Atahe, Ohoshima, Kadobe no Atahe, Ohi, Shishi- 
bito no Miyakko, and Yamashiro no Koma no Ikamaro, fourteen 
‘persons in all. 

17th day. An entertainment was given in Tsukushi to the 
Koryo guests Myo-mun and his people. Each received presents 
according to his rank. 

5th month, 11th day. Worship was paid to the august spirit 
of the Emperor’s grandfather.” On this day the Emperor 
issued a decree, saying:—‘‘ The deference paid by public 
functionaries to the Palace officials® is far too great. Some- 
times they go to their doors and address their plaints to them, 
sometimes they pay court to their houses‘ by offerings of 
presents. If there should be any such cases in future, the 
offenders will be punished according to circumstances.” 

26th day. Myo-mun of Koryo took his departure. 

6th month, 5th day. The Silla guest Ya-phil was enter- 
tained in Tsukushi. He (and his suite) received presents 
varying in the case of each. 

17th day. Prayer was made for rain. 

24th day. There was an earthquake. 

Autumn, 7th month, 1st day. A red sparrow was seen. 

4th day. Tsukura, Uneme no Omi, of Lower Shokin rank, 
was sent to the Land of Silla as Chief Envoy, and Tate, 
_ Tahema no Kimi, as Junior Envoy. 
On this day Hirotari, Saheki no Muraji, of Lower Shokin 
. rank, was sent as Chief Envoy to the Land of Koryo, and 
Maro, Woharida no Omi, as Junior Envoy. 

roth day. Worship was paid to the Deities of Hirose and 
Tatsuta. . 


1 Storekeeper. 

* He was not an Emperor, and therefore not included in the genera 
worship paid to the Emperors. Or perhaps with Florenz we should under- 
stand by grandfather ancestors generally. The original does not indicate 
number. 

3 Female. + i.e. families. 


XXIX. 33 


XXIX. 34. 


352 NIHONGI. 


30th day. Orders were given to the whole Empire to hold 
a great Purification ceremony.’ At this time the Miyakko of 
each province supplied one slave to the Shrine. of Purification, 
and thus did purification. 

Intercalary 7th month, 15th day. In fulfilment of a vow of 
the Empress-consort a great feast of vegetable fare was given, 
and the Sutras were expounded in all the Temples of the 
capital. 

8th month, 11th day. A notification was made to the 
people of the three Han,. saying :—‘‘ On a former day, your 
taxes were remitted for a period of ten years, which have now 
come to an end. In addition to this, all forced labour is 
remitted for a period of ten years to you who accepted our rule, 
and also to your children and grandchildren who accompanied 
you in the first year.” | 

11th day. Michichi, Kamitsukenu no Kimi, of Lower 
Daikin rank, died. 

16th day. The province of Ise sent tribute of a white owl. 

20th day. The Envoys sent to Tanegashima presented a 
map of that island. This country is more than 5000 ri distant 
from the capital, and lies in the middle of the sea south of 
Tsukushi. The inhabitants cut off their hairand wear garments 
of grass. Rice is always abundant. With one sowing, there 
are two harvests. The products of the island are Cape jasmine 
and bulrushes.* There are also numerous marine products of 
different kinds. 

On this day, Ya-phil took his departure for his own country. 

gth month, 3rd day. The Envoys sent to Koryo and Silla 
arrived together and paid their respects to the Emperor. ~ 

5th day. The province of Suwo presented a red _ tortoise, 
which was let loose in the pond of the Palace of Shima. 

oth day. A decree was issued, as follows :—“‘ Let all 
Houses in which a senior member has not yet been fixed, each 
decide upon a senior member and report to the controlling 
department.” ‘ 

14th day. An entertainment was given to the men of 
Tanegashima on the river bank west of the Temple of Asuka. 
Various kinds of music were performed. 


' Ohoharahi. * The Coreans settled in Japan. > For matting. 
4 i.e. the Jibush6d; in Japanese, wosamurn tsukasa. 


TEMMU. 353 


16th day. A comet appeared. 

17th day. The planet Mars entered the Moon. 

Winter, roth month, rst day. There was an eclipse of the sun. 

18th day. There was an earthquake. 

2oth day. Silla sent Kim Chhyung-phyong, an Il1-kil-son ' of 
Sa-tGk, and Kim Il-syé, of the rank of Te-nama, to bring 
tribute, which consisted of such things as gold, silver, copper, 
iron, brocade, thin silk, deer skins and fine cloth—a certain 
quantity of each. Separately they brought presents for the 
Emperor, the Empress-consort, and for the senior Prince of 
such things as gold, silver, flags of haze *-brocade and skins, a 
certain quantity of each. 

25th day. The Emperor issued a decree as follows :—‘ Let 
all, from those of Daisen rank down to Shoken, each declare 
their views.” 

In this month the Emperof intended to hunt on the plain of 
Hirose. A temporary palace had been constructed, and his 
baggage made ready, but in the end the Imperial car did not 
proceed thither. Only those from the rank of Princes of the 
Blood down to the Ministers all stayed at Karunoichi and 
inspected the equipage and the saddle-horses. The Daibu 
from the rank of Shokin upwards all sat in order under a tree, 
while those of the rank of Daisen and under mounted on 
horseback themselves and passed together along the highway 
from south to north. 

Silla Envoys came and announced the death of the king 
of that country. 

11th month, znd day. There was an earthquake. 

12th month, roth day. Kobito, Kahabe no Omi, of Lower 
Shokin rank, was sent to Tsukushi to entertain Chhyung- 
phyong, the Silla guest. 

29th day. Kanuchi, Tanaka no Omi, Saru, Kakimoto no 
Omi, Kuniwoshi, Tanabe no Muraji, Maro, Takamuku no 
Omi, Mabito, Ahata no Omi, Maro, Mononobe no Muraji, 
Ohoshima, Nakatomi no Muraji, Karainu, Sone no Muraji, and 
Chitoko, Fumi no Atahe, ten * persons in all, received the rank 
of Lower Shokin. 


1 Name of rank. 
2 The reference is to the rosy colour of the morning hazes. 
3 There are really only nine. 

VOL. II. Aa 


XXIX, 35. 


XXIN.36. 


A.D. 682. 


354 NIHONGI. 


On this day, Nukamushi, Toneri no Miyakko, and Chitoko, 
Fumi no Atahe, were granted the title of Muraji. 

11th year, Spring, 1st month, oth day. Nukamushi,' Tonerino 
Miyakko, of Daisen rank, was given the rank of Lower Shokin. 

rith day. Kim Chhyung-phyong was entertained in 
Tsukushi. 

18th day. The Lady Higami? died within the Palace. 

19th day. There was an earthquake. 

27th day. The Lady Higami was buried at Akaho. 

2nd month, 12th day. Kim Chhyung-phyong returned to 
his own country. 

In this month, Nukamushi, Toneri no Miyakko, of Lower 
Shokin rank, died. In view of his services in the year Midzu- 
noye Saru, he received the posthumous rank of Upper Daikin. 

3rd month, 1st day. Prince Mino, of Shoshi rank, the 
Daibu of the Household Department and others were sent to 
Nihiki* to examine the conformation of the ground. It was 
accordingly resolved to have the capital there. 

2nd day. Twenty-two Yemishi of the province of Michinoku 
were granted dignities. 

7th day. There was an earthquake. 

13th day. By command of the Emperor, Ihashiki, Sakahibe 
no Muraji, invented afresh new characters—one book in forty- 
four volumes.‘ 

16th day. The Emperor visited Nihiki. 

28th day. The Emperor issued a decree forbidding hence- 
forward all from the Princes of the Blood down to the public 
functionaries to wear caps of rank, aprons, lined garments,’ and 


' A curious personal name. It means bran-maggot. Many of the 
personal names are by no means complimentary, e.g. Saru, or monkey; 
Kara-inu, or Corean dog; Shikowo, or ugly man. These are obviously what 
we should call nicknames. 

2 One of the Emperor’s consorts. 

3 Nihiki means new castle. 

4 The“ Shiki” says that this book was still preserved in the Imperial Library, 
and that the letters were very like Sanskrit characters. If this was an 
attempt to introduce an alphabetic script into Japan, nothing came of it. 
For information respecting ancient forms of writing in Japan, Hirata’s 
‘“* Hifumiden ” may be consulted. 

Ss The interlinear Kana has hira obi, 1e. broad girdles. Habaki are 


leggings. 


TEMMU. 355 


habaki, and also forbidding the stewards and Uneme of the 
Palace to wear shoulder-straps or scarfs.' 

On this day, a decree was addressed to all from the Princes 
of the Blood down to the Ministers who had been granted 
sustenance-fiefs, discontinuing all such fiefs, and directing that 
they should be returned to the State. 

In this month, Mate, Hase no Muraji, died.? For his services 
in the year Midzunoye Saru he was granted the posthumous 
rank of Upper Daikin. 

Summer, 4th month, gth day. Worship was paid to the 
Deities of Hirose and Tatsuta. 

21st day. Shima, Tajihi no Mabito, Viceroy of Tsukushi, 
and others, sent tribute of a large bell. 

22nd day. Itaka, Kina, and others, Yemishi of Koshi, 
requested 7000 families of captives, in order to constitute a 
district. Their request was granted.* 

23rd day. The Emperor made a decree, saying :—‘‘ Hence- 
forth all persons whatsoever, men or women, must tie up their 
hair. This is to be completed not later than the 30th day of 
the 12th month. But for the date of tying up the hair, let a 
further Imperial notification be awaited.” It was from this 
time that the practice began of women riding on horseback like 
men." 

5th month, r2th day. The Yamato no Aya no Atahe were 
granted the title of Muraji. 

16th day. The Chief Envoy to Koryo, Hirotari, Saheki no 
Muraji, and the Junior Envoy, Maro, Woharida no Omi, 
reported to the Palace the results of their mission. 

27th day. The Yamato no Ayano Atahe, male and female, 
all presented themselves. They were rejoiced at the grant of 
a title, and paid their respects to the Emperor. 

6th month, rst day. The King of Koryo sent Cho Yu-kwe, Nu 


' Hire. Something like a mantilla, worn on the head. 

* In the older editions a long passage comes in here which belongs 
properly to the fourteenth year of the reign. 

3 There is frequent mention of these “ captives” in connection with Aino 
affairs. It is not clear who they were. A Japanese authority states that 
they were subjects of the Crown who were captured and enslaved by the 
savages. 

* That is to say, astride. 

Aa 2 


XXIX. 37. 


XXIX. 38 


356 NIHONGI. 


Mo-chol and Te-ko-myo-ka, of the Lower Division, with tribute 
of the products of the country. Accordingly, Sillatsent Kim Syok- 
kwi, of Té-nama rank, to escort the Koryo Envoys to Tsukushi. 

6th day. Men and women began to tie up their hair. They 
accordingly wore caps of varnished gauze.’ 

12th day. Prince Yeguri, of the 5th rank, died. 

Autumn, 7th month, 3rd day. Hayato came in numbers 
with tribute of the productions of their country. On this day, 
the Hayato of Ohosumi and the Hayato of Ata? wrestled in 
the Court. The Ohosumi Hayato had the victory. 

gth day. Maro, Kashihade no Omi, of middle Shokin rank, 
took ill. His Highness* the Imperial Prince Kusakabe and 
the Imperial Prince Takechi were sent to make kind inquiry 
as to his illness. 

11th day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

17th day. There was an earthquake. 

18th day. Maro, Kashihade no Omi, died. The Emperor 
was shocked, and lamented greatly. 

2rst day. For his services in the year Midzunoye Saru, 
Maro no Omi‘ was granted the posthumous rank of Daishi 
and presents were given. The Empress-consort also bestowed 
gifts, which moreover were similar to those granted by the 
government. 

25th day. Presents of various values were given to men oi 
Tane,* of Yaku and of Amami.* 

27th day. The Hayato were entertained west of the Asuka 
Temple. Music of various kinds was performed, and presents 
given them varying in value inthe caseofeach. The Buddhist 
priests and laity all came to look on. 

On this day it was reported from the provinces both of 
Shinano and Kibi that hoar-frost had fallen, moreover that 
owing to storms the five grains had not formed. 


1 Gauze hats were in use in China under the Tang and Ming dynasties. 
They are said to have been first worn by Wu Ti, of the Liang dynasty. 
Probably the statement in the text applies only to men and to officials. 

2 A district of Satsuma. ? Mikoto. 

* He was properly Maro, Kashihade no Omi. But the personal name is 
sometimes joined to the title in this way. ) 

* Or Tanegashima. © All these are islands off the south coast of Kiushiu. 


TEMMU. | 357 


8th month, rst day. All from the Princes of the Blood 
down to the Ministers were each' made to bring forward 
matters suitable for framing regulations. 

3rd day. The Koryo guests were entertained in Tsukushi. 

On this evening at twilight a great star passed from the 
East to the West.’ 

5th day. Laws were drawn up. There was a great rain- 
bow within the Palace. 

11th day. A thing appeared in shape like a Buddhist bap- 
tismal flag, and of a flame colour. It floated through the void 
towards the north and was seen by all the provinces. Some 
said that it sank into the Sea of Koshi. On this day a white 
‘ vapour arose on the Eastern Mountain, four fathoms in size. 

12th day. There was a great earthquake. 

—th* day. The Viceroy of Tsukushi reported that there 
was a sparrow with three legs. 

17th day. There was another earthquake. On this day 
there was a rainbow at dawn right in the middle of the sky 
and opposite to the sun. 

22nd day. The Emperor issued an edict (prescribing) the 
character of ceremonies and ‘ language. 

He decreed further, saying :—‘‘ Let the lineage and char- 
acter of all candidates for office be always inquired into 
before a selection is made. None whose lineage is insufficient 
are eligible for appointment, even although their character, 
conduct and capacity may be unexceptionable.”’ 

28th day. Onaccount of the illness of the Imperial Princess 
Hidaka* [otherwise called the Imperial Princess Nihiya], an 
Imperial command was given for the pardon of 190 persons of 
both sexes who were guilty of capital or lesser crimes. 

2gth day. More than 140 persons renounced the world in the 
Great Temple of the Great Palace. 

gth month, 2nd day. By Imperial command ceremonial 
kneeling and crawling were both abolished from this time for- 


! Referring probably to the division of labour mentioned above, XXIX. 3o. 

3 A falling star is no doubt meant. The “ Tsiishd” editor talks of the 
planet Venus, which cannot be right. 

3 The date given here by the cyclical characters is an impossible one. 

4 Or of the language to be used on occasions of ceremony. 

§ Afterwards Gensho Tenno. 


X XIX. 39 


XXIX 40. 


A.D. 683. 


358 NIIONGI. 


ward, and the ceremonial custom of standing of the Naniha 
Court’ was again practised. 

11th day. At mid-day, several hundreds of cranes appeared 
in the quarter of the Great Palace, and soared aloft in the void. 
After two hours they all dispersed. 

Winter, roth month, 8th day. A great revel was held. 

11th month, 16th day. The Emperor made a decree, say- 
ing :—‘‘ Hear this, all ye Princes of the Blood, Princes and 
Ministers, as well as ye common people! In regard to trials for 
offences against the law, whether within the Palace or in the 
Court, let examination be made at the place where the offence 
has been committed as soon as seen or heard of, and let there 
be no concealment. In the case of grave crimes, let those 
which should be referred to a superior be so referred, and 
when arrest is proper let the offender be seized. If any resist 
and are not arrested, raise the soldiers of the place and arrest 
them. To those judged deserving of flogging there may be 
administered not more than a hundred blows, to be deter- 
mined according toa scale. Moreover, when the facts of a crime 
are undeniable and the accused falsely states that he is innocent, 
and does not admit the justice of the charge, but disputes with 
the prosecutor, let his original offence be superadded to this.” 

12th month, 3rd day. A decree was issued as follows :— 
‘Let the people of every House * each determine who shall be 
the Senior member of the House, and make report accordingly. 
Moreover, in cases where there are numerous members of the 
same House, let them divide and each part determine who shall 
be its own Senior member, all reporting at the same time to the 
proper officials, who shall thereupon weigh the facts and deal 
with the matter. Such official decisions must be accepted. 
And let no one for trifling reasons hastily include in his House 
persons who do not belong to it.”’° 

12th year, Spring, ist month, 2nd day. The ~ functionaries 
paid their respects at Court. 


' Kotoku Tenno. The Annals of the Thang dynasty state that it was the 
custom in Japan for suitors to advance crawling. Standing was the Thang 
custom. 

2 The Uji or noble families are meant. 

> “Such as relations by the mother’s side, or by marriage, or distant 
relations. ——" Shikai.” 


TEwMU. 359 


The Viceroy of Tsukushi, Shima, Tajihi no Mabito, and others 
presented tribute of a three-legged sparrow. 

All from the Princes of the Blood down tothe Ministers were 
invited in front of the Great Hall of Audience and a banquet 
given them. On this occasion the three-legged sparrow was 
shown to the Ministers. 

18th day. The Emperor issued a decree, saying :—‘‘ This is 
the ordinance of Us, the Emperor Yamato neko, who rule, as a 
God Incarnate, the great eight regions. Hear it, all ye governors 
of provinces, Kuni no Miyakko, governors of districts and common 
people ! Ever since We first rose to the vast dignity, there have 
been auspicious signs from Heaven, not one or two only, but 
many. Now We learn by tradition that auspicious signs from 
Heaven come as a response when the principles of administering 
the Government are in harmony with the laws of Heaven. That 
they should appear repeatedly every year in this Our reign is, on 
the one hand, matter for awe, and on the other, matter for rejoic- 
ing. Therefore the Princes of the Blood, the Princes, with the 
Ministers and functionaries, as well as the people of the Empire, 
join with Usin our joy.” Accordingly presents were made to all 
from the rank of Shoken upwards, each according to his 
rank, and all crimes were pardoned from capital offences down- 
wards. Moreover all forced labour was remitted to the common 
people. 

On this day there was a performance in the Court of the 
Woharida dance and of the music of the three countries of 
Koryo, Pekche and Silla. 

2nd month, 1st day. The Imperial Prince Ohotsu for the 
first time attended to matters of State. 

3rd month, 2nd day. On the occasion of making appoint- 
ments to the offices of Sojo, Sodzu, and Risshi,’ the Emperor 
gave command, saying :—‘‘ Let those who have general con- 
trol over the priests and nuns act according to the law,” etc., 
etc. 

roth day. The Envoys sent to Tane’ returned. 

Summer, 4th month, 15th day. The Emperor madea decree, 


' The former two offices were instituted in the reign of Suiko. Sce above, 
Vol. If. 153. The latter, which Hepburn translates ‘doctor. of Jaws,” was 
now created for the first time, 

- Tanegashima, 


XXIX. 41 


XXIX. 42. 


360 NIHONGI. 


saying :—‘‘ Henceforth copper coins must be used, and not 
silver coins.” ! 

18th day. A decree was issued, saying :—‘' Let the use ot 
silver be not discontinued.”’ 

21st day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

6th month, 3rd day. Umakuta, Ohotomo no Muraji, died. 
The Emperor was much shocked, and sent Prince Hatsuse 
on a visit of condolence. The Emperor manifested a loving 
recognition of his zeal during the year Midzunoye Saru and 
of the services of his ancestors at all times, and granted 
him the posthumous title of Daishi, and burial with beat of 
drum and blowing of horns.’ 

6th day. Prince Takazaka, of the 3rd rank, died. 

Autumn, 7th month, 4th day. The Emperor went to the 
house of the Princess Kagami-hime and made kind inquiry as 
to her illness. 

5th day. Princess Kagami-hime died. 

In this summer priests and nuns were for the first time in- 
vited to the Palace for a ‘‘ retreat.” Accordingly thirty persons 
of pure conduct were selected, who renounced the world. 

15th day. Prayer was made for rain. 

18th day. The Emperor made a tour in the capital. 

2oth day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

From this month a drought began which lasted till the eighth 
month. A Buddhist priest of Pekché named Dozo * prayed for 
rain and obtained it. 

8th month, 5th day. A general amnesty was ordered 
throughout the Empire. 

Wofukehi, Ohotomo no Muraji, died. For his services in the 


1 Silver coins are mentioned in the reign of Kenzo Tenno, A.D. 486. But 
see note to this passage. Vol. I. p. 391. Copper coins were first made in 
Japan in the reign of Gemmei Tenno, in the first year (A.D. 708) of the 
period Wado. The coins referred to in the text were therefore probably 
Chinese or Corean. Their use was exceptional at this period, the ordinary 
mediuin of exchange being hcmpen cloth or other textiles. 

3 Officials of the third rank were allowed at their funeral one hearse, forty 
drums, twenty great horns, forty little horns, 200 flags, one meta! gong, and 
one hand-bell, with lamentation for one day. 

5 Probably a priest of the Temple called Kudaradera. 


TEMMU. 361 


year Midzunoye Saru, he was granted the posthumous rank of 
Middle Daikin. 

gth month, 2nd day. There was a great storm. _ 

23rd day. The title of Muraji was granted to thirty-eight 
Houses, viz. Yamato no Atahe, Kurikuma no Obito, Motori 
no Miyakko, Yatabe no Miyakko, Fujiharabe no Miyakko, 
Osakabe no Miyakko, Saigusabe no Miyakko, Ofuchi Kahachi 
no Atahe, Kahachi no Aya no Atahe, Mononobe no Obito, 
Yamashiro no Atahe, Katsuraki no Atahe, Tonohatori no 
Miyakko, Kadobe no Atahe, Nishikori no Miyakko, Katsura no 
Miyakko, Tottori no Miyakko, Kume no Toneri no Miyakko, 
Hinokuma no Toneri no Miyakko, Ohokoma no Miyakko, 
Hada no Miyakko, Kahase no Toneri no Miyakko, Yamato no 
Mumakahi no Miyakko, Kahachi no Mumakahi no Miyakko, 
Kibumi no Miyakké, Komotsume no Miyakko, Magari Hako- 
dzukuri no Miyakko, Isonokamibe no Miyakko, Takara Hi- 
matsuri no Miyakko, Hasetsukabe no Miyakko, Anahobe no 
Miyakko, Shiragabe no Miyakko, Oshinomi no Miyakko, Hat- 
sukase no Miyakko, Fumi no Obito, Wohatsuse no Miyakko, 
Kudara no Miyakko and Katarahi no Miyakko. 

Winter, roth month, 5th day. The title of Muraji was 
granted to fourteen houses, viz., Miyake no Kishi, Kusakabe 
_ no Kishi, Hoki no Miyakko, Fune no Fubito, Iki no Fubito, 
Sarara no Mumakahi no Miyakko, Uno no Mumakahi no 
Miyakko, Yoshino no Obito, Ki no Sakabito no Atahe, Uneme 
no Miyakko, Atogi no Fubito, Takechi no Agatanushi, Shiki 
no Agatanushi and Kagami-dzukuri no Miyakko.* 

13th day. The Emperor went a-hunting to Kurahashi. 

rrth month, 4th day. An Imperial command was given to 
all the provinces to engage in military training. 

13th day. Silla sent Kim Chu-san, of Sason rank, and Kim 
Chang-chi, of Té-nama rank, to offer tribute. 

12th month, 23rd day. The Emperor sent Prince Ise, of 
the fifth rank of Princes, Yakuni, Hata no Kimi, of Lower 


XXIX. 43. 


XXIX. 44. 


XXEX. 45 


Daikin rank, Homuchi, Ohoshi no Omi, of Lower Shokin 


rank, Ohoshima, Nakatomi no Muraji, of Lower Shokin rank, 


' Or Mondori. 

* Previous promotions in rank have been of individuals. In this case the 
whole Uji (House) was raised at once. This accounts for no personal names 
being given. 


A.D. 684. 


XXIX. 46. 


362 NIHONGI. 


with Hangwan, clerks, and artizans, to make a tour through 
the Empire and determine the boundaries of the provinces. 
They were unable, however, to determine them all this year. 

17th day. The Emperor made a decree, saying :—‘‘ Let all 
civil and military officials, and all persons of rank ' in the Home 
provinces, not fail to present themselves at Court in the four 
first months.? If owing to mortal disease they cannot attend, 
let the officials whose duty it is to do so prepare a full report 
and forward it to the judicial authorities.” 

He further made a decree, saying:—‘‘ The Capital and 
Palace should not be in one place only. They must be con- . 
structed in several places. We therefore wish first of all to 
make the Capital at Naniha. Let the public functionanes 
therefore each proceed thither, and apply for sites for houses.” 

13th year, Spring, 1st month, 17th day. The title of Muraji 
was granted to the two Houses of Mino no Agatanushi and 
Kurando no Kinunuhi no Miyakko. 

23rd day. The Emperor, taking his place in the Eastern 
Court with the Ministers in attendance, sent for men skilled 
in archery, with dwarfs and palace attendants, and made them 
shoot. 

2nd month, 24th day. Kim Chu-san was entertained in 
Tsukushi. 

28th day. The Emperor sent Prince Hirose of To- ド wo- 
shi rank,* and Yasumaro, Ohotomo no Muraji, of Middle 
Shokin rank, with Hangwan, clerks, professors of the In and 
Yo, and artizans to the Home provinces, to determine by 
divination a site suitable for the capital. 

On this day Prince Mino, Tsukura, Uneme no Omi, of Lower 
Shokin rank, and others were sent to Shinano to inspect the 
conformation of the ground, perhaps with the object of having 
a capital there. 

3rd month, 8th day. Yumi, Ube no Atahe, a man of 
Yoshino, sent tribute of a white camellia. 

gth day. The Emperor made a visit to the capital, and 
decided on the site for a palace. 

23rd day. Kim Chu-san returned to his own country. 

' Possessed of one of the grades of rank mentioned above, p. 281. 


> Of each quarter. 
* This rank was not instituted until later. See below, く NIN. 53. 


TEMMU. 363 


Summer, 4th month, 5th day. All persons with sentences 
of not more than lesser banishment were pardoned. 

13th day. Worship was paid to the great Abstinence Deity 
of Hirose and to the Wind-Gods of Tatsuta. 

2oth day. Maro, Takamuku no Omi, of Lower Shokin rank, 
was sent as Chief Envoy to Silla, and Tsuno no Omi, of Lower 
Shosen rank, as Junior Envoy. 

Intercalary 4th month, 5th day. The Emperor made a 
decree, saying :—‘‘ We have resolved to hold an inspection in 
the ninth month of next year. We therefore prescribe the 


conduct ' and the state’ of the public functionaries.” -. ..-———-___ 


A further edict was made, as follows :—t‘ In a government, 
military matters are the essential thing. ~ “Ad civil and military 
officials should therefore sedulously practise the use of arms 
and riding on horseback. Be careful to provide an adequate 
supply of horses, weapons, and articles of personal costume. 
Those who have horses shall be made cavalry soldiers, those 
who have none shall be infantry soldiers. Both shall receive 
training. Let no obstacle be thrown in the way of their 
assembling for this purpose. / If any person disobeys this edict, 

if he does not provide a forse and weapons, or if his costume 
is defective, all such persons, from Princes of the Blood down 
to Ministers, shall be fined. Those from the rank of Daisen 
down who deserve to be fined shall be fined: those who deserve 
flogging shall be flogged. But if by diligent practice they 
succeed in learning their duties, they shall have their punish- 
ment diminished by two degrees, even in the case of those 
guilty of capital crimes. Anyone, however, who purposely 
offends in reliance on his own cleverness is not included among 
those eligible for pardon.” 

A further edict was made as follows :—“ As to the clothing 
of both men and women, it is left to the wearers’ option 
whether they have susotsuki* or not, and also ties‘ or tassels. 


' Their place and movements on State occasions. 

2 Costume, attendants, etc. 

> A kind of sleeveless jacket with a broad band on the skirt. See illus- 
tration in “ Sanzaidzuye,” Book XXVIII. p. 4. 

‘ The ties were for holding the flaps of the garment together in front : 
the tassels were the same, only longer, and allowed to hang down by way of 
ornament. 


ーー で 


XXIX. 47. 


XXIX.48. 


364 NIHONGI. 


But on the occasion of (state) assemblies, those who wear 
susotsuki should also have tassels. In the case of men, how- 
ever, those who have yeboshi' should wear them, and at the 
Same time laced’ trousers. Women of forty years of age or 
upwards are allowed to tie up their hair or not, and to ride 
astride or side-saddle, just as they please. A. distinction is 
made in the case of practisers of magic, who are excepted 
from the rule for tying up the hair.”? 

11th day. Prince Mino and his colleagues presented a map 
of the province of Shinano. 

16th day. A vegetarian feast was prepared within the 
Palace. A pardon was accordingly given to the Toneri who 
had been guilty of offences. 

24th day. The Buddhist priest Fukuyo of Asukadera was 
condemned and thrown into prison. 

2oth day. Fukuyo committed suicide by cutting his throat. 

5th month, 14th day. The priests, nuns and laity who had 
emigrated from Pékché, men and women, altogether twenty- 
three persons, were all settled in the province of Musashi. 

28th day. Nanihamaro, Miwa no Hiketa no Kimi, was sent 
to Koryo as Chief Envoy, and Hitotari, Kuhabara no Muraji, 
as Junior Envoy. 

6th month, 4th day. Prayer was offered for rain. 

Autumn, 7th month, 4th day. The Emperor visited Hirose. 

gth day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

23rd day. A comet appeared in the North-west, more than 
ten feet long. 

Winter, roth month, 1st day. The Emperor made a decree, 
saying :— 

‘“‘ The hereditary titles of all the families * are again reformed, 


' A kind of cap. V¢de illustration in “ Sansaidzuye,” XAIX. 5. 

2 Gathered in at the bottom with a lace, like Turkish trousers. Now 
called nubakama. 

3 No doubt this exception was prompted by the conservatism associated 
with religious practices, and of which the use of the fire-drill in Japan at 
the present day is a striking example. 

4 Noble families are of course meant. Here as elsewhere the word I 
translate title is RE or surname. The Japanese had no proper surnames 
at this time. 


TEMMU. 365 


and eight titles of eight classes instituted. By this means the 
multitudinous titles of the Empire are amalgamated. The first 
is Mabito,' the second Ason,’ the third Sukune,* the fourth 
Imiki,‘ the fifth Michi no Shi,’ the sixth Omi,*® the seventh 
Muraji,’ and the eighth Inaki.” ® 

On this day thirteen houses received the title of Mabito, 
viz. Moriyama no Kimi, Michi no Kimi, Takahashi no 
Kimi, Mikuni no Kimi, Tahema no Kimi, Ibaraki no Kimi, 
Tajihi no Kimi, Wina no Kimi, Sakata no Kimi, Hata no 
Kimi, Okinaga no Kimi, Sakabito no Kimi, and Yamaji no 
Kimi. 

3rdday. Prince Ise and his colleagues were sent to determine 
the boundaries of the provinces. 

On this day, Tasuki, Agata no Inukahi no Muraji, was sent 
to Tamna as Chief Envoy, and Kane, Kahabara no Muraji, as 
Junior Envoy. 

14thday. Atthe hour ofthe boar (ro p.m.) there was a great 
earthquake. Throughout the country men and women shrieked 
aloud, and knew not East from West. Mountains fell down 
and rivers gushed forth; the official buildings of the provinces 
and districts, the barns and houses of the common people, the 
temples, pagodas and shrines were destroyed in numbers which 
surpass all estimate. In consequence many of the people and 
of domestic animals were killed or injured. The hot springs of 
Iyo were dried up at this time and ceased to flow. In the 
province of Tosa more than 500,000 shiro of cultivated land 
were swallowed up and became sea.’ Old men said that 
never before had there been such an earthquake. On this 


1 True man, given chiefly to persons of Imperial lineage. 

2 This is written BA} 63, and is derived by some from a morning, and 
omi, Minister. I suspect that it is the Corean title Pr ¢g. 

3 No satisfactory explanation of this title is given. It had fallen out of 
use at this time, and was now revived. 

* This title was specially given to immigrants from Corea, and is said to 
be for ima-ki or new-comer. 

* Or Doshi, professor. 6 Minister or vassal. 

7 The original meaning is village-elder. 

* Usually written with characters which mean rice-castle. They were 
perhaps originally the keepers of the public granaries. 

? The line of the southern coast of Tosa is said to have been materially 
altered by this earthquake. 


XXIX. go. 


XXIX. 50. 


366 NIHONGI. 


night a rumbling noise like that of drums was heard in the 
East. Some said that the island of Idzu' had increased of 
itself on two sides, the north and west, to the extent of more 
than 300 rods, and that a new island had been formed. The 
noise like that of drums was the sound made by the gods in 
constructing this island. 

16th day. Presents were made to the Princes and Ministers. 

11th month, 1st day. The title of Ason was granted to 
fifty-two houses,’ viz. Oho-miha no Kimi, Oho-Kasuga no Omi, 
Abe no Omi, Kose no Omi, Kashihade no Omi, Ki no Omi, 
Hata no Omi, Mononobe no Muraji, Heguri no Omi, Sazakibe 
no Omi, Nakatomi no Muraji, Ohoyake no Omi, Ahata no 
Omi, Ishikaha no Omi, Sakarawi no Omi, Uneme no Omi, 
Tanaka no Omi, Woharida no Omi, Hodzumi no Omi, Yama- 
shiro no Omi, Kamo no Kimi, Wono no Omi, Kahahe no 
Omi, Iwi no Omi, Kakimoto no Omi, Karobe no Omi, 
Waka-zakurabe no Omi, Kishida no Omi, Takamuko no 
Omi, Shishi-bito no Omi, Kume no Omi, Inugami no Kimi, 
Kamidzukenu no Kimi, Tsunu no Omi, Hoshikaha.no Omi, 
Oho no Omi, Munagata no Kimi, Kuruma-mochi no Kimi, 
Aya no Kimi, Shimoji no Omi, Iga no Omi, Abe no Omi, 
Hayashi no Omi, Hami no Omi, Shimodzukenu no Kimi, 
Sami no Kimi, Chi-mori no Omi, Ohono no Kimi, Saka- 
moto no Omi, Ikeda no Kimi, Tamate no Omi, and Kasa no 
Omi. 

3rd day. The Governor of the province of Tosa reported 
that owing to a great tide which rose high, and an overflowing 
rush of sea-water, many of the ships used for conveying tribute 
had been sunk and lost.® 

21st day. At dusk the seven stars drifted together to the 
North-east and sank.* 

23rd day. At sunset a star fell in the quarter of the East as 


1 The volcanic island off the entrance to Yedo Bay, known to foreigners 
as Vries Island. 

2 A considerable step. Ason was the 2nd class, Omi the 6th, and Muraji 
the 7th. 

3 A tidal wave is no doubt referred to, perhaps an accompaniment of the 
earthquake above described. 

4 The seven stars are the stars of the Northern Bushel, as the Chinese call 
Charles’ Wain. 


TEMMO. 367 


large as a jar.’ At the hour of the dog’ the constellations were 
wholly disordered,* and stars fell like rain. XXIX. 51. 

During this month there was a star which shot up in the 
zenith and proceeded along with the Pleiades until the end of 
the month, when it disappeared. 

12th month, 2nd day. The title of Sukune was granted to 
fifty houses, viz. Ohotomo no Muraji, Saheki no Muraji, 
Adzumi no Muraji, Imbe no Muraji, Wohari no Muraji, Kura 
no Muraji, Nakatom no Sakabito no Muraji, Hashi no Muraji, 
Harahibe no Muraji, Sakahibe no Muraji, Sakarawi no Tanabe 
no Muraji, Ifube no Muraji, Kannaibe no Muraji, Osakabe no 
Muraji, Kusakabe no Muraji, Miyake no Muraji, Kobe no 
Muraji, Tasuki no Muraji, Tajihi no Muraji, Yuki no Tajihi no 
Muraji, Nuribe* no Muraji, Oho-yuye no Muraji, Waka-yuye | 
no Muraji, Yuge no Muraji, Kami Hatori no Muraji, Nukatabe XXIX. s2. 
no Muraji, Tsumori no Muraji, Agata no Inukahi no Muraji, 
Waka-inukahi no Muraji, Tamanoya no Muraji, Nittabe no 
Muraji, Shidzuwori no Muraji, Hi no Muraji, Ofusama* no 
Muraji, Yamabe no Muraji, Yatsume no Muraji, Sawi no 
Muraji, Tsume-takumi ° no Muraji, Ato no Muraji, Mamuta no 
Muraji, Tame no Muraji, Chihisakobe no Muraji, Uji no 
Muraji, Wi-tsukahi no Muraji, Ama no Inukahi no Muraji, 
Hashibito no Muraji, Usume no Muraji, Mino no Muraji, 
Moroahi no Omi, and Furu no Muraji. 

6th day. Wohi, Hashi no Sukune, and Hozen, Shirawi no 
Fubito, who had gone to the Land of Great Thang for 
study, and also Kobito Witsukahi no Muraji, and Tokuko, 
Tsukushi no Miyake no Muraji, who had been carried off to 
Great Thang during the Pékché campaign, arrived by way of XXIN.53. 
Silla. Accordingly Silla sent Kim Mul-yu, of Té-nama rank, 
to escort Wohi and the others to Tsukushi. 

13th day. There was a general pardon to all criminals 
except those guilty of capital crimes. 


' Described in the “ Yengishiki” as holding two to, the to being a little 
less than the fourth part of an Imperial bushel. 


27 to 9 p.m. 

* A commentator says that this typified the disorder of the titles of the 
nobility. 

4 Or Urushibe。 > Or Wofuama. 


* Hoof-workers. Makers of imitation tortoise-shell (?). 


A.D. 685. 


さ NIN 54. 


368 NIHONGI. 


In this year it was notified to the four provinces of Iga, Ise, 
Mino, and Wohari, that for the future in years of payment of 
commuted taxes, forced labour would be remitted, and in years 
of forced labour, the commuted taxes would be remitted. 

The lower district of Katsurakiin Yamato reported that there 
was a fowl with four legs.’ 

Moreover the district of Higami in the province of Tamba 
reported that there was a calf with twelve horns. 

14th year, Spring, rst month, 2nd day. The public function- 
aries paid their respects at Court. 

21st day. The styles of official ranks were reformed, and 
new grades added. There were two grades of Myo-z (bright- 
rank) and four grades of /6-2 (pure-rank), each grade being 
distinguished into Daz (great) and A wo (broad), so as to form 
twelve grades in all. The above were for persons not below 
the rank of Princes. 

Next there were four grades of SA6-? (true or first rank), four 
grades of /z4z-# (straight or direct rank), four grades of Gon-! 
(diligent-rank), four grades of 77 み -7 (earnest-rank), four grades 
of 7szz-7 (following-rank), and four grades of SAin-z (advancing- 
rank). Each grade was divided into Daz and Kw, so that 
there were in all forty-eight grades. The above were the ranks 
of high officials. 

On this day, His Highness the Imperial Prince Kusakabe was 
granted the rank of J6-kwo-ichi (pure-broad-first-rank), the 
Imperial Prince Ohotsu the rank of J6-dai-ni (Dure-great- 
second-rank), the Imperial Prince Takechi the rank of J6-kwo- 
ni, the Imperial Prince Kahashima and the Imperial Prince 
Osakabe the rank of Jo-dai-san. The Princes of inferior 
rank and the high officials received steps in rank varying in 
each case. 

2nd month, 4th day. Degrees of rank were granted to men 
of Great Thang, of Pekche, and of Kory6é, 147 persons in all. 

3rd month, 14th day. Kim Mul-yu was entertained in 
Tsukushi, and straightway took his departure from there. 


1) Not the land-tax of rice, but cloth and other things paid in lieu of 
service, etc. 

* “Such monstrosities denoted that the Sovereign and his Ministers pay 
attention to the sayings of nuns and old women and show them excessive 
kindness,”—“ Shukai.” 


TEMMU. 369 


Accordingly seven men of Silla who had been cast away on 
our coast were delivered to Mul-yu and sent back. 

16th day. Shitanu, Kose no Ason, of Jiki-dai-san rank, the 
Mayor of the capital, died. 

27th day. Orders were sent to all the provinces that in 
every house a Buddhist shrine should be provided, and an 
image of Buddha with Buddhist scriptures placed there. 
Worship was to be paid and offerings of food made at these 
shrines.’ 

In this month there was a rain of ashes in the province of 
Shinano. . The herbs and trees all withered up.* 

Summer, 4th month, 4th day. The Governor of the pro- 
vince of Kii reported that the hot springs of Muro had dried up 
and ceased to flow. | 

12th day. Worship was paid to the Deities of Hirose and 
Tatsuta. 

17th day. Kim Chu-san of Silla took his departure. 

25th day. Priests and nuns were for the first time invited 
to come to the Palace for a “retreat.”* 

. 5th month, 5th day. There was archery at the South Gate. 

The Emperor visited the Temple of Asuka, presented to the 
Buddha precious objects, and paid him reverence. 

roth day. Mabito, Ahada no Ason, of Jiki-dai-shi rank, 
offered to transfer his rank to his father, but by an Imperial 
order this was disallowed. 

On this day, Hiromaro, Tahema no Mabito, of Jiki-dai-san 
rank, died. For his services in the year Midzunoye Saru, he 
was granted the posthumous rank of Jiki-dai-ichi. 

26th day. Maro, Takamuku no Ason, Ushi-kahi, Tsunu no 
Ason, and their people arrived back from Silla. Along with 
them arrived the student priests Kwanjo and Unkwan. The 
King of Silla sent presents of two horses, three dogs, two 
parrots, two magpies, and a variety of valuable objects. 

6th month, 2oth day. Eleven houses were granted the 
title of Imiki, viz) Yamato no Muraji, Katsuraki no Muraji, 


1 These domestic shrines (butsudan) are still to be seen in Japan. 

2 No doubt a fall of volcanic ashes is referred to, perhaps from Asama- 
yama. I have seen a forest at the foot of this mountain all withered, 
probably from the same cause. 

3 There has been already a notice to the same effect. 

VOL. Il. 」 」 B b 


XXIX, 55 


XNIN.56. 


370 | NIHONGI. 


Ofushi-kahachi no Muraji, Yamashiro no Muraji, Naniha no 
Muraji, Ki no Sakabito no Muraji, Higashi Aya no Muraji, 
Nishi Aya no Muraji, Hada no Muraji, Ohosumi no Atahe, and 
Fumi no Muraji. 

Autumn, 7th month, 21st day. Worship was paid to the 
Deities of Hirose and Tatsuta. 

26th day. The colours of the Court costumes for persons of 
the rank of Myo-i down to that of Shin-i were now settled for 
the first time. All persons of the rank of ]G-i and above wore 
red, those of Sho-i rank deep purple, those of Jiki-1 rank light 
purple, those of Gon-i rank dark green, those of Mu-i rank 
light green, those of Tsui-i rank deep grape-colour, and those 
of Shin-i rank light grape-colour. 

27th day. The Emperor made a decree, saying :—“ All 
persons of rank’ in the provinces of the To-san-do from Mino 
eastwards, and of the To-kai-do from Ise eastwards, are absolved 
from rendering forced labour.”’ 

8th month, 12th day. The Emperor visited the Temple of 
Jidoji.? 

13th day. The Emperor visited the Temple of Kahara, 
and gave alms of rice to the company of priests. 

2oth day. The Envoys sent to Tamna returned. 

gth month, 9th day. The Emperor gave a banquet in the 
Court of the Audience Hall of the old Palace.* 

On this day presents of cloth of various values were given 
to everyone from the Prince Imperial down to the Imperial 
Prince Osakabe. 

11th day. Prince Miyatoko, Prince Hirose, Prince Naniha, 
Prince Takeda, and Prince Mino were sent to the capital and 
to the Home provinces, each to hold an examination of the 
arms of the militia.’ 

15th day. Ushikahi, Tsunu no Ason, of Tiki-kwo-shi rank, 
was appointed Commissioner for the Tokaido, Mushina, 
Ishikaha no Ason, of Jiki kwo-shi rank, Commissioner for the 
To-san-do, Sukunamaro, Sami no Ason, of Jiki-kwoé-shi rank, 
Commissioner for the Sanyo-do, Ahaji, Kose no Ason, of Jiki- 
kwo-shi rank, Commissioner for the San-in-do, Tomi, Michi 
no Mabito, of Jiki-kw6-san rank, Commissioner for the Nan- 

' Of one of the official ranks just mentioned. 


> The saine as the Asukadera so often mentioned above. 
3 Of Okamoto. Nimbu, a word usually applied to coolies. 


TEMMU. 371 


kai-do, and Hirotari, Saheki no Sukune, of ]iki-kw0-shi rank, 
Commissioner for Tsukushi. Each took with him one 
Hangwan and one secretary, and made a tour to inspect the 
governors of provinces and of districts and the condition of 
the people. 

On this day the Emperor made a decree, saying :—‘“ Let all 
singers, whether male or female, and all flute-players, transmit 
their art to their descendants, and make them practise singing 
and the flute.” ! 

28th day. The Emperor took his place in the Great Hall of 
Audience, summoned to him the Princes and Ministers before 
the Hall, and made them gamble. 

On this day the Emperor made presents of the Imperial 
upper garments and trousers to Prince Miyatoko, Prince 
Naniha, Prince Takeda, Tomotari, Mikuni no Mabito, Oho- 
tomo, Agata no Inukahi no Sukune, Miyuki, Ohotomo no 
Sukune, [hashiki, Sakahibe no Sukune, Homuchi, Oho no 
Ason, Tsukura, Uneme no Ason, and Ohoshima, Fujihara no 
Ason, ten persons in all. 

roth day. The Emperor gave presents of Polar bear-skins * 
and of skins of the mountain-goat to forty-eight Princes and 
Ministers from the Prince Imperial downwards, of varying 
value in each case. 

2oth day. The Envoys sent to the Land of Koryo returned. 

24th day. On account of the Emperor being unwell, 
Buddhist scriptures were read for three days in the Great 
Temple of the Great Palace, and in the Temples of Kahara 
and Asuka. Rice was accordingly given to these three 
temples, in amounts varying in each case. 

27th day. The immigrants from Koryo received presents of 
various amounts. 

Winter, roth month, 4th day. The Pékché priest Syang-hwi 
was allowed a fief of thirty houses. This priest was a hundred 
years old. 

8th day. Pop-chang, a priest of Pékché,® and Gonju, 


1 Those employed about the Palace are no doubt meant. 
3 See above, p. 257. The mountain-goat is probably the Kamo-shika, for 
which see Dickins in Introduction to “Satow's Handbook,” 2nd edit. p. [41]. 
* Perhaps this priest and the one named in the previous paragraph were 
not Coreans, but only priests of the Temple of Kudara, the Japanese name 
of Pekch6。 Their names would in that case be J6-ki and H6-j6. 
Bb 2 


XXIX. 57. 


XXIX. 58. 


372 NIHONGI. 


Masuda no Atahe, a lay member of the Buddhist Church,' were 
sent to Mino to make an infusion of Wokera.? Théy were 
accordingly given presents of coarse silk, floss silk, and cloth. 

roth day. Tarise, Karobe no Ason, Nihinomi, Takada. no 
Obito,* and Maro, Aredawo no Muraji, were sent to Shinano 
with instructions to prepare a temporary Palace. The in- 
tention probably was that the Emperor should visit the hot 
springs of Tsukama. 

12th day. Prince Hatsuse of ]o-dai-shi rank, Uma-kahi, 
Kose no Ason, of Jiki-kwo-shi rank, with Hangwan and inferior 
officers to the number of twenty persons in all, were appointed 
to carry out the works * in the Home provinces. 

17th day. Prince Ise and his colleagues went again to the 
Eastern provinces. They accordingly received presents of 
upper garments and trousers. 

In this month the “Kongo-hanya* Sutra” was expounded i in 
the Palace. 

rrth month, 2nd day. Ten thousand kin of store-iron were 
sent to the prefecture "of Suwo. On the demand of the Vice- 
roy of Tsukushi the following store’ articles were sent down to 
Tsukushi, viz. roo hiki of coarse silk, roo kin of raw silk, 300 
tan of cloth, 400 pieces of tax-cloth, 10,000 kin of iron, and 
2000 bundles of bamboos for making arrows. 

4th day. The Emperor gave orders to the provinces in all 
quarters, saying :—‘‘ All such things as great and. small horns, 
drums, fifes, flags, crossbows,’ and stone-throwing engines 
should not be kept in private houses; they should all be stored 
in the Government house of the district.” 


1 Ubasoku, the Sanskrit Up&saka. The title of Atahe seems to have 
been abolished by the edict given, XXIX. 48, and it is not found in the 
original text. The “ Shikai” editor has inserted it here, and something of 
the kind is evidently required. 

2 A medicinal plant, the Atractylis Ovata. Hepburn. 

3 Another title abolished by the edict on XXIX. 48. 

4 The construction of a temporary palace, says the “ Shikai.” 

5 Sanskrit, ‘“ Vadjra Pradjna.” 

6 The term used means “the place of general control.” It occurs here 
for the first time. 

7 From the Government stores. The use of coin was still very restricted, 
and remittances took such forms as this. 

9 Large crossbows are meant, which it required several men to handle. 


TEMMU. 373 


6th day. The Emperor visited the park of Shira-nishiki. 

The priests Pop-chang and Gonju presented to the Emperor 
an infusion of Wokera.' 

On this day the ceremony of “calling on the spirit” was 
performed for the Emperor's sake.’ 

27th day. Silla sent Kim Chi-syang, of Pha-chin-son rank, 
and Kim KOn-hun, of Te-ason rank, to request governance and 
to bring tribute. 

r2th month, 4th day. The frontier guards sent to Tsukushi 
were tossed about in mid ocean, and all lost their clothing. 
Accordingly 450 tan of cloth were sent to Tsukushi to make 
clothing for them. 

roth day. There was an earthquake. It began from the 
West. 

16th day. Alms of coarse silk, floss silk, and cloth were 
given to the priests of the Great Temple in the Great Palace. 


べべ IJN、 §9. 


roth day. The Empress-consort presented the Princes and ・ 


high officials, to the number of fifty-five persons, with Court 
costume, one suit to each. 

Shucho,* rst year, Spring, 1st month, 2nd day. The Em- 
peror took his place in the Great Hall of Audience and gave a 
banquet to the Princes and High Officials. 


1 See above, XXIX. 57. 

2 When the Sun-goddess sent down Ninigi no Mikoto to rule the lower 
world, she gave him, according to the “ Kiujiki” (11. 2), ten auspicious 
Heavenly treasures, viz. one mirror of the offing, one mirror of the shore, 
one eight-span sword, one jewel of birth, one jewel of return from death, 
one sufficing jewel, one jewel of the returning path, one dragon’s fin, one bee's 
fin, and one fin of various articles. The Heavenly ancestor then instructed 
him, saying : 一 " In case of ailment, say to these ten treasures, ‘ fz, ft, std, 
yo, ttsu, mu, nana, ya, kokono, tart’ [or according to another version, ‘ Hi, 
fu, mi, yo, i, mu, na, ya, ko, to’) (i.e. one, two, three, four, five, six, seven, 
eight, nine, ten), and shake them yura-yura (an onomatopoetic word). If 
thou dost so, the dead will come to life again.” This was the origin of the 
ceremony of /uru (shaking). 

The interlinear Kana calls this ceremony mitama-furishiki (shakipg the 
august jewels). The Chinese characters mean “invitation of the spirit.” It 
was performed with the object of renewing the Emperor's vigour and 
prolonging his life. 

3 Shucho means red-bird. The “ Nihongi” has no year-periods for the 
early part of the rein of Temmu, but some chronologists give Shujaku for 
672 and Hakuho for 673-685. 


A.D. 686, 


XXIX.60. 


374 NIHONGI. 


On this day the Emperor decreed, saying :—‘‘ We shall now 
propose conundrums’ to the Princes and High Officials, and 
we promise prizes to those who give the right answers.” 

Upon this the Imperial Prince Takechi gave the right 
answers to the questions and received a present of 3 suits of 
Imperial garments of hari-suri,* 2 pairs of brocade trousers, 
with 20 hiki of coarse silk, 50 kin of raw silk, roo kin of floss 
silk, and roo tan of cloth. Prince Ise also gave right answers, 
and was presented with 3 suits of black Imperial garments, 2 
pairs of purple trousers, 7 hiki of coarse silk, 20 kin of raw 
silk, 4o kin of floss silk, and 4o tan of cloth. 

On this day Kudara no Nihiki, a man of the province of 
Settsu, presented to the Emperor a white agate. 

gth day. An invitation was given to the three higher eccle- 
siastics, the Risshi,®’ and also to the director and clerks of the 
Great Temple of the Great Palace, nine priests in all, and they 
were entertained at a lay * banquet. Moreover alms were given 
them of coarse silk, floss silk, and cloth, varying in value in 
the case of each. 

roth day. The Princes and High Officials received a Present 
of upper garments and trousers, one suit each. 

13th day. Men of talent, scholars, professors of Philosophy,’ 
and physicians, more than twenty persons in all, were sum- 
moned to the Palace. Food was given them and presents 
made to them. 

14th day. At the hour of the cock* the Treasury Depart- 
ment at Naniha took fire and all the Palace was burnt. Some 
said that the fire broke out in the house of Kusuri, Ato no 
Muraji, and that it spread from there to the Palace. But the 
Arsenal offices were not burnt. 

16th day. The Emperor invited the Princes and High 
Officials to a banquet in the Great Audience Hall, and made 


| Literally things with no end, i.e. without head or tail—nonsensical 
questions. Here is a specimen. “ Why does a horse, after a rapid run, 
listen to the earth? Why does a dog, when he goes slowly, raise his 
leg?” 

2 A dye. 

3 A rank in the Buddhist priesthood. 

4 Not confined to vegetarian dishes. 

> Of the Yin and Yang system of Chinese philosophy. ? 6 P-m. 


TEMMU. 375 


them presents of coarse silk, floss silk, and cloth, varying 
according to the rank of each. 

On this day conundrums were put to the Ministers, and 
more presents of fine and coarse silk given to those who made 
the right answers on the spot. 

17th day. A banquet was given in the hinder Palace.' 

18th day. There was a great revel at Court. 

On this day the Emperor took his place in front of the Im- 
perial muro* building and made presents to performers, of 
various values. He also gave presents of clothing to singers. 

1gth day. There was an earthquake. 

In this month Prince Kahachi, of Jé-kwé-shi rank, Yasu- 
maro, Ohotomo no Sukune, of Tki-kwo-san rank, Ohoshima 
Fujihara no Ason, of Jiki-dai-shi rank, Konoshiro, Sakahibe 
no Sukune, of Jiki-kw6-shi rank, and Mushimaro, Hodzumi 
no Ason, of Tiki-kwo-shi rank, were sent to Tsukushi to 
entertain Kim Chi-syang, of Silla. 

2nd month, 4th day. The Emperor took his place in the 
Great Reception Hall and conferred the rank of Gon-i on six 
Ministers who attended him personally. . 

. 5th day.. The Emperor commanded that nine meritorious 
governors of provinces should be selected and the rank of 
Gon-i conferred on them. 

3rd month, 6th day. Yakuni, Hata no Mabito, of Jiki-dai- 
san rank, holding the office of Daiben, took ill. On his behalf 
three men entered religion as priests. 

roth day. Snow. 

. 25th day. Yakuni, Hata no Mabito, died. On account of 
his services in the year Midzunoye Saru, he was granted the 
posthumous rank of Jiki-dai-ichi. 

Summer, 4th month, 8th day. The rank ot Jiki-kwo-shi 
was bestowed on Kato, Kuhabara no Sukuri, the Emperor's 
body-physician. He was also granted the title of Muraji. 

13th day. For the entertainment of the Silla guests, the 
music of the Temple of Kahara was transported to Tsukushi. 
Accordingly, 5000 sheaves of rice, the private property of 


1 The Empress-consort’s rooms. 

2 Muro, Ja, see Vol. I. p. 71, note. For a long time there has been no 
mention of this kind of dwelling in the "Nihon. Or perhaps Mimuro is 
simply the name of a particular building. 


XXIX. 61. 


べべ JIN.62. 


376 NIHONGI. 


the Empress-consort's Palace, were paid to the Temple ‘of 
Kahara.’ 

roth day. The Silla tribute was brought up from Tsukushi. 
It consisted of more than roo articles, including one good 
horse, one mule, two dogs, vessels of chased gold as wellzas 
gold and silver, rose-tinted brocades, silk gauze, tiger and 
leopard skins, and drugs. Moreover Chi-syang and K6n-hun 
presented separately such things as gold and silver, rose-tinted 
brocades, silk gauze, vessels of gold, screens, saddle-skins, thin 
cloth stuffs, and drugs, of each more than sixty kinds. There 
were separate presents for the Empress-consort, the Prince 
Imperial, and the Princes of the Blood, a certain number of 
articles for each. 

27th day. The Imperial Princess Taki, the Princess Yama- 
shiro no hime, and the Lady Ishikaha were sent to the Shrine 
of Ise. 

5th month, gth day. The Imperial Princess Taki and her 
companions returned from Ise. 

On this day Ok-in,? a man of Pékché, the body-physician of 
the Emperor, took ill. When he was on the point of. death, 
he was granted the rank of Gon-dai-ichi and a fief of roo 
houses. : 

14th day. By Imperial command, a fief of 700 houses was 
granted to the Great Temple of the Great Palace, and taxes 
given it to the amount of 30,000 sheaves (of rice). 

17th day. Promotion in rank was granted to the officials of 
the Palace. 

24th day. The Emperor’s body was ill at ease. Accord- 
ingly the ‘‘ Sutra of Yakushi ” * was expounded in the Temple of 
Kahara, and a “ retreat’ was held within the Palace. 

29th day. Kim Chi-syang and his colleagues were enter- 
tained in Tsukushi. Each having received presents of various 
amounts, they took their departure from Tsukushi. 

In this month, by Imperial command, the Ohotoneri of the 
Right and Left were sent to cleanse the Halls and Pagodas of 


1 One reading has fifty sheaves of rice. The interlinear Kana has 
Kure-gaku, 1.e. music of Kure, the Japanese name for the province of Wu in 
China. 

2 The interlinear Kana_has Wokuni. 

3 “ Bhéchadjya Radja,” i.e. the medical King. Eitel. 


_TEMMU. 377 


the Temples. Accordingly a general pardon throughout the 
Empire was proclaimed, and the prisons were empty. 

6th month, rst day. Kachimaro, Tsukimoto no Sukuri, was 
granted the title of Muraji, raised to the rank of Gon-dai-ichi, 
and given a fief of twenty houses. 

2nd day. Official rank was bestowed on thirty-four persons, 
including architects, professors of philosophy, body-physicians 
of the Emperor, students of Great Thang, and one or two 
officials. 、 | 

9th day. A selection was made of twenty-eight functionaries 
who had rendered good ‘service, and they were promoted in 
rank. | 
roth day. It was ascertained by divination that the 
Emperor’s disease was. owing to a curse from the. Kusa-nagi 
sword.' The same day it was sent to the shrine of Atsuta, in 
Wohari, and deposited there. 

12th day. Prayer was made for rain. 

16th day. Prince Ise and a number of officials were sent to 
the Temple of Asuka, to communicate to the priests the Em- 
Perors commands, as follows :—‘‘ Of late Our body is ill at 
ease, and We request that the dread power of the Three 
Precious Things may be invoked, in order to obtain repose for 
Our person. Let the Sojo, the Sodzu, and the general body 
of priests therefore put up.prayers.” Offerings of rare and 
valuable: things were accordingly made to the Three Precious 
Things. On this day the three higher ecclesiastics, with the 
Risshi and the abbots’ of the four temples, the directors, and 
the priests of professorial rank then in residence, received 
each alms of one suit of Imperial garments and one Imperial 
coverlet. . 

19th day. Public functionaries were sent to the Temple of XXIX. 63. 
Kahara to exhibit lanterns and make offerings of food. So 
there was a great vegetarian feast, and repentance was made 
for sin. 


1 See above, Vol. I. p. 205, Vol. II. p. 290. 

2 The Sinico-Japanese is Osho, the equivalent of the Sanskrit Upashaya 
Osho is-the. polite word.for a priest in Japan at the present day. The 
four temples’ were .doubtless the great temples which remained under 
official administration after the disendowment measure described above, 
X XIX. 27. 


378 NIHONGI. 


2oth day. The priests Hojin and Gisho were granted fiefs 
of thirty houses each, to support them in their old age. 

22nd day. The kitchen office? at Nabari was burnt. 

Autumn, 7th month, 2nd day. The Emperor commanded 
that men should again wear leggings, and that women should 
let down their hair on their backs, as was formerly the 
practice. 

On this day the Sojo and SQdzu came into the Palace, and 
performed a penitential service. 

3rd day. The Emperor commanded the provinces to 
perform the ceremony of Oho-barahi.* 

4th day. Half the commuted taxes were remitted through- 
out the Empire, and all forced labour was dispensed with. 

5th day. Offerings were made to Kuni-gakari no Kami,' 
who dwells in the province of Kii, to the four shrines of Asuka, 
and to the Great God of Sumiyoshi. 

8th day. One hundred priests were invited into the Palace, 
and made to read the Kon-kwo-myo Sutra. 

roth day. There was lightning in the south, with a great 
clap of thunder. The buildings used by the Department of 
the Interior, for the storage of tax-cloth, met with destruction 
from Heaven. Some said that the fire broke out in the 
Palace of the Imperial Prince Osakabe, and that it spread 
to the Department of the Interior. 

15th day. The Emperor gave orders that all matters of the 
Empire, without distinction of great and small, should be 
referred to the Empress-consort and the Prince Imperial. 

On this day a general amnesty was granted. 

16th day. Worship was paid to the Deities of Hirose and 
Tatsuta. ) 

roth day. An Imperial edict was issued, as follows :—‘ Let 
all common people throughout the Empire who, owing to 
poverty, have contracted debts in rice or in valuables, whether 
to the State or to private persons, on or before the 30th day of 


1 Something is wrong with the dates here. 

2 An agency for the supply of victuals for the Imperial table. These 
offices seem to have taken the place of some of the Be of more ancient 
times. The “ Yengishiki” mentions such offices in Idzumi, Kii, Ahaji, 
Afumi, and Wakasa. 

3 Great purification. 4 Said by the “ Shiki” to be a Corean deity. 


TEMMU. 379 


the r2th month of the year Kinoto Tori (685) be absolved 
from payment.” 

22nd day. The style of the year was changed to Shucho, 
Ist year. [The characters 4: fH are read aka-mitori, red- 
august-bird.] The Palace was accordingly entitled the Palace 
of Asuka' no Kiyomibara. 

28th day. Seventy persons of pure conduct* were selected 
to retire from the world. A feast of vegetable food was provided 
in the Palace in front of the Emperor’s muro ®* residence. 

In this month the Princes and Ministers made images of 
Kwannon,‘ for the Emperor’s sake. Accordingly the Kwan- 
ze-on Sutra’ was expounded in the Great Temple of the 
Great Palace. 

8th month, rst day. For the sake of the Emperor, eighty 
priests were received into religion. 

2nd day. Priests and nuns, to the number of roo in all, 
entered religion. Accordingly, 100 Bosatsu*® were set up 
within the Palace, and :200 volumes of the Kwannon Sutra 
read. 

gth day. On account of the illness of the Emperor, prayer 
was made to the (Shinto) Gods of Heaven and Earth. 

13th day. Ihakatsu, Hada no Imiki, was sent to make 

offerings to the Great God of Tosa. 
- On this day the Prince Imperial, the Imperial Prince 
Ohotsu, and the Imperial Prince Takechi had each 400 houses 
added to their fiefs. The Imperial Princes Kahashima and 
Osakabe had each additions of 100 houses. 

15th day. The Imperial Princes Shiki and Shigi received 
additions of 200 houses each. 

The Temples of Hinokuma, Karu, and Ohokubo were each 
granted fiefs of 100 houses, limited to a term of thirty years. 


' Asuka is written with two Chinese characters which mean “ flying- 
' bird.” 
. ? Who practised the precepts of Buddhism. 

? See above, XX XIX. 60. 

* In Sanskrit, Avalékités’vara. Vide Eitel. 

> Part of the “ Hokkeky6,” or "Saddharma Pundarika Sitra,” called 
Fumonbon. Kwan-ze-on is another form of the word Kwannon. 

* Bodhisattva. The images of Kwannon made by the Princes and 
Ministers are probably meant. 


XXIX. 64, 


XXIX. 65. 


380 NIHONGL. 


23rd day. A fief of 2oo houses was granted to the Temple 
of Kose. 

gth month, 4th day. All, from the Princes of the Blood 
down to the Ministers, assembled in the Temple of Kahara, 


・ and put up vows for the Emperor's illness, etc., etc. 


gth day. The Emperor’s disease having shown no sign of 
abatement, he died in the principal Palace. 

11th day. Lament was begun for him, and a temporary 
burial Palace erected in the South Court. 

24th day. The Emperor was temporarily interred in the 
South Court and mourning began. 

At this time the Imperial Prince Ohotsu conspired against 
the Prince Imperial. 

27th day. At dawn, all.the priests and nuns having made 
lament in the Court of Temporary Interment, retired. 

On this. day, for the first time, offerings were made at the 
tomb and eulogies pronounced. 

First of all, Aragama, Ohomi no Sukune, pronounced 2 
eulogy regarding the Imperial Princes; next, Prince Ise, of 
Jé-dai-shi rank, pronounced a eulogy regarding the other 
Princes ;. next, Ohotomo, Agata no Mukahi no Sukune, of 
Jiki-dai-san rank, pronounced a eulogy regarding the 
officials of the Household generally; next, Prince Kahachi, of 
Jo-kw6-shi rank, pronounced a eulogy regarding the Oho- 
toneri of the right and left; next, Kunimi, Tahema no Mabito, 
of Jiki-dai-san rank, pronounced a eulogy regarding the 
Guards of the right and left; next, Tsukura, Uneme no Ason, 
of Jiki-dai-shi rank, pronounced a eulogy. regarding the lady 
officials of the Palace; and next, Mabito, Ki no Ason, of 
Jiki-kwo shi rank, pronounced a eulogy regarding the Stewards 
of the Palace. 

28th day. All the priests and nuns again made lament in 
the Court of Temporary Interment. 

On this day, Miaruji, Fuse no Ason, of Jiki- dai- shi rank, 
pronounced a eulogy regarding the Council of State; next, 
Maro, Isonokami no Ason, of Jiki-kwd-san rank, pro- 
nounced a eulogy regarding the judicial officers; next, 
Takechi-maro, Oho-miwa no Ason, of Jiki-dai-shi rank, pro- 
nounced a eulogy regarding the administrative - officials; 
next, Yasumaro, Ohotomo no Sukune, of Jiki-kwo-san rank, 


TEMMU. 351 


pronounced a eulogy regarding the Treasury; and next, 
Ohoshima, Fujihara no Ason, of Jiki-dai-shi rank, pronounced 
a eulogy regarding the war officials. 

29th day. The priests and nuns again raised lament. 

On this day, Maro, Abe no Kunu no Ason, of iki-kwo-shi 
rank, pronounced a eulogy regarding the Board of Punish- 
ments; next, Yumibari, Ki no Ason, of Jiki-kwé-shi rank, 
pronounced a eulogy regarding the Department of the 
Interior ; next, Mushi-maro, Hodzumi no Ason, of Jiki-kwo- 
shi rank, pronounced a eulogy regarding the Governors of 
Provinces ; next, the Ohosumi no Ata no Hayato, and the two 
Muma-kahi-be no Miyakko of Yamato and Kahachi each 
pronounced eulogies. 

30th day. The priests and nuns made lament. 

On this day, the Pekche prince Nyang-u pronounced a 
eulogium on behalf of his father, Prince Chén-kwang. Next, 
the Miyakko of the various provinces, as they came, each 
pronounced his eulogy. There were also performances of all 
manner of singing and dancing. | 


XXIX. 66. 


BOOK XXX. 


THE EMPRESS TAKAMA NO HARA HIRO-NO NO HIME. 
(/77O* TENNO) 


THE Empress Takama no hara hiro-no no hime’s name as a 
child was the Imperial Princess Uno no Sarara. She was the 
second daughter of the Emperor Ame-mikoto hirakasu wake.’ 
Her mother’s name was Wochi no Iratsume. [Also called 
Minodzuko hime.| She was of reserved manners and a 
liberal disposition. Inthe third year of the Empress Ame-toyo 
takara ikashihi tarashi hime, she was united to the Emperor 
Ame no Nunahara oki no Mabito as his consort. Although the 
daughter of an Emperor, she loved courtesy and economy, and 
was possessed of motherly virtues. In the first year of the 
Emperor Ame-mikoto hirakasu wake, she gave birth to His 
Highness the Imperial Prince Kusakabe in the palace of 
Ohotsu. In the tenth month of the tenth year (of the same 
reign) she followed the Shamon the Emperor Ame no 
Nunahara oki no Mabito to Yoshino in order to avoid the sus- 
picious dislike of the Court, as has been related in the history 
of the Emperor Ame no Nunahara oki no Mabito. In the first 
year of the reign of the Emperor Ame no Nunahara oki no 
Mabito, summer, the sixth month, she followed the Emperor 
when he took refuge in the Eastern provinces. She addressed 
the troops and mingled with the throng, until at length they 
together formed a plan by which several tens of thousands of 
fearless men were separately ordered to take up their posts in 
all the most defensible positions. In autumn, the seventh 
month, the Mino generals acting in concert with the Yamato 
heroes slew the Imperial Prince Ohotomo and sent his head to 
1 High-Heaven broad-plain princess. 
2 jito means “holding supreme control.” 3 Tenchi Tenno. 


Jiro. 383 


be shown at the Fuha Palace. Inthe second year she was 
raised to the rank of Empress-consort. The Empress-consort 
from the beginning until now had assisted the Emperor in 
pacifying the Empire. It constantly happened that in the con- 
duct of business, her ready advice on Government matters was 
of the greatest assistance.’ 

In the first year of Shucho, on the ninth day of the ninth 
month, the Emperor Ame no Nunahara oki no Mabito died. 
The Empress-consort presided over the Court and exercised 
control. 

Winter, roth month, 2nd day. The Imperial Prince Ohotsu’s 
treason was discovered and he was placed under arrest. There 
were arrested at the same time Wotokashi, Yakuchi no Ason, of 
Tiki-kwo-shi rank, Hakatoko, Yuki no Muraji, of Lower Sho- 
sen rank,? and also the Ohotoneri Omi-maro, Nakatomi no 
Ason, Tayasu, Kose no Ason, a Silla priest named Heng-sin, with 
Tobari, Toki no Michi-dzukuri, and others, more than thirty 
persons in all, who had been led astray by the Imperial Prince 
Ohotsu. : 

3rd day. Death was bestowed on the Imperial Prince 
Ohotsu in his house at Wosada. He was twenty-four years of 
age. His consort, the Imperial Princess Yamanobe, hastened 
thither with her hair dishevelled and her feet bare, and joined 
him in death. All who witnessed sighed and sobbed. 

The Imperial Prince Ohotsu was the third child of the 
Emperor Ame no Nunahara oki no Mabito.* His demeanour 
was noble and his language refined. He was beloved by the 
Emperor Ame mikoto hirakasu wake. When he grew to man- 
hood he showed an eminent talent for learning, and was very 
fond of writing. The practice of composing Chinese verses had 
its origin with Ohotsu. 

2gth day. An Imperial decree was issued as follows :—‘‘ The 
Imperial Prince Ohotsu has been guilty of treason and has led 
‘astray officials and people, so that We, within the curtain, 
had no alternative.* The Imperial Prince Ohotsu has now 
perished. His followers deserve the same sentence as the 


1 This sentence is borrowed from a Chinese author. 

3 This rank had been abolished some years before. 

2 Temmu Tenno. 

* The Empress is the speaker. Hence the phrase, “ Within the curtain.” 


XXX. 2 


XXX. 3. 


XXX. 4 


A.D. 687. 


384 NIHONGI. 


Prince, but We pardon them all. Toki no Michi-dzukun is 
however, banished to Idzu.” It was further decreed, saying: 
—‘‘We cannot bring ourselves to inflict punishment on the 
Silla priest Héng-sin, who was an accomplice in the ‘Imperial 
Prince Ohotsu’s treason. He is therefore exiled to ‘the temple 
of the province of Hida.” 

11th month, 16th day. The Imperial Princess Ohoku, who 
had been sent ‘to attend at the shrine of Ise, returned to the 
capital. 

17th day. There was an earthquake. 

12th month, roth day. On behalf of the Emperor Ame no 
Nunahara oki no Mabito, a universal great assembly was held 
in the following five Temples, viz., of the Great Palace, of 
Asuka, of Kahara, of Toyora in Woharida, and of Sakata. 

26th day. Presents of cloth and silk stuffs of various values 
were made to the orphans, to the childless and widowed, and 
to the aged people of the capital. 

Intercalary 12th month. The Viceroy of Tsukushi sent as 
tribute common people, both men and women, of the three 
countries of Koryé, Pekche, and Silla, and also sixty.two priests 
and nuns. 

In this year a serpent and a dog copulated. Presently they 
both died together. 

Ist year,’ Spring, ist month, rst day. The Prince Imperial, 
accompanied by the Ministers and public functionaries, pro- 
ceeded to the Palace of temporary interment and made 
lament. The Nagon? Miaruji Fuse no Ason performed the 
ceremony of pronouncing a eulogy. When the eulogy was 
over they all raised a lament. Next the common. people made 
lament. Upon this Mabito, Ki no Ason, and others of the High 
Stewards ofthe Palace, made offerings of.food. When this was 
done, the Uneme of the Steward’s Department raised a lament. 
Then music was performed by the officials of the Department of 
Music. 

5th day. The Prince Imperial, accompanied by the Ministers 
and public functionaries, proceeded to the Palace of temporary 


1 The nengo or year periods are dropped again. and the old method of 
reckoning by the year of the reign reverted to. 
* More familiar in the combinations Dainagonand Chunagon. The word 
means Speaker, not inappropriate to his function on the present occasion. 


Jrro. 335 


interment and made lament. The common people followed and 
raised lamentation. 

15th day. Presents of various values, of coarse silk and floss 
silk, were given to those residents of the capital who were eighty 
years of age or more, to invalids whose cases were grave, and 
to poor persons who were unable to support themselves. 

roth day. Norimaro, Tanaka no Ason, of Jiki-kwo-shi rank, 
with Karita, Mori no kimi, of Tsui-dai-ni rank, and others were 
sent to Silla to announce the Emperor’s decease. 

3rd month, 15th day. Fifty-six immigrants from Koryo were 
settled in the province of Hitachi. They were given lands, 
received an allowance of grain, and made to pursue their avoca- 
tions in peace. 

2oth day. An ornamental chaplet was offered at the Palace 
of temporary interment. This was called Mikage. 

On this day, Maro, Tajihi no Mabito, performed the ceremony 
of pronouncing a eulogy. 

22nd day. Fourteen immigrants from Silla were settled in 
the province of Shimotsukenu. They were given land and 
received an allowance of grain, and made to pursue their 
avocations in peace. 

Summer, 4th month, roth day. The Viceroy of Tsukushi 
presented priests, nuns and common people, men and women, 
twenty-two persons, immigrants from Silla. They were settled 
in the province of Musashi, where they were granted lands and 
an allowance of grain, and were made to follow their avocations 
"In peace. | 

5th month, 22nd day. The Prince Imperial, accompanied by 
the Ministers and public functionaries, proceeded to the Palace 
of temporary interment and made lamentation. On this occa- 
sion, the chiefs of the Hayato and of Ata in Ohosumi, each 
accompanied by his people, advanced inturn and pronounced a 
eulogy. 

6th month, 28th day. Criminals were pardoned. 

Autumn, 7th month, 2nd day. A decree was issued as fol- 
lows :—“‘ Interest may not be received on any debts contracted 


1 Mikage means “ august shade.” The wreath was supposed to represent 
the deceased Emperor. In a poem composed by the Empress at this time 
there occurs the phrase “ tama-kadzura kage ni mietsutsu,” i.e. “while looking 
on the jewel-wreath as thy shadow or representative.” 

VOL. II. cc 


XXX. 5. 


XXX. 6. 


386 NIHONGI. 


during or previous to the year Kinoto Tori.' In cases where 
creditors have already the personal service of their debtors, 
they may not exact (additional) service (by way of) interest.* 

gth day. Presents of various values were given to the chiefs 
of the Hayato and of Ata in Ohosumi, 337 persons in all. 

8th month, 5th day. Offerings’ of food were made at the 
Palace of temporary interment. On this day (nothing but) fine 
boiled rice‘ was offered. 

6th day. The aged people of the capital, both men and 
women, all drew near and made lamentation west of the 
bridge. 

28th day. The Empress sent Ohoshima, Fujihara no . Ason, 
of Jiki-dai-shi rank, and Ohotomo Kibumi no Muraji, of Jiki- 
dai-shi rank, to invite together 300 Riu-zo and Dai-toku* to 
the Temple of Asuka, and to present to each a priestly robe,‘ 
saying :—‘‘ This was made of the august garments of the 
Emperor Ame no Nunahara oki no Mabito.” The language of 
the Imperial message was so pathetic that it may not be set 
forth in full. 

gth month, gth day. A national feast of vegetable food? was 
given in the Temples of the capital. 

roth day. A maigre entertainment was given at the Palace of 
temporary interment. 

22nd day. Silla sent Prince Kim Sang-nim, Kim Sal-mo, of 
Keupson rank, Kim In-syul, of Keupson rank, and the Te-sya 
So Yang-sin to petition the Emperor (for advice) regarding the 
Government of that country and to offer tribute. The student- 
priest Chi-ryu arrived along with them. The Viceroy of Tsu- 
kushi having informed Sang-nim and his colleagues of the 
Emperor's decease, they all on that same day put on mourning, 


) A.D. 685. 2 The first mention of interest on loans. 

3 The character used denotes specially the autumnal offerings to ancestors. 

4 Cooked down to one-third its original bulk. Giles. The ‘ Shikai” ex- 
plains this to mean “ without fish or flesh.” The older reading is “green 
food,” for which the interlinear Kana is hijiki-oho, a dish prepared with 
hijiki, a kind of sea-weed. 

5 Riu-zo is literally Dragon-elephant (Naga in Sanskrit), and Dai-toku 
great virtue, corresponding to the Sanskrit Bhadanta. Both are compli- 
mentary expressions for Buddhist dignitaries. 

8 Kesa, in Sanskrit kachaya. 

7 This was the anniversary of Temmu Tennos death. 


]iTo. 387 


and with their faces turned to the East made obeisance three 
times, and three times raised lamentation. 

Winter, roth month, 22nd day. The Prince Imperial, 
accompanied by the Ministers and public functionaries, as well 
as by the Governors of provinces, and the Kuni no Miyakko, 
together with common people, both.men and women, began 
the construction of the Oho-uchi Misasagi. 

12th month, roth day. Tomi, Michi no Mabito, of Jiki- 
kwo-san rank, was appointed Imperial Envoy for the enter- 
tainment of the Silla guests. 

This year was the year Hinoto I (24th) of the Cycle. 

2nd year, rst month, 1st day. The Prince Imperial, accom- 
panied by the Ministers and public functionaries, went to the 
Palace of temporary interment and made lamentation. 

2nd day. A company of priests made lament at the Palace 
of temporary interment. ) 

Sth day. A public great congregation' was held in the 
Temple of Yakushi. 

23rd day. The decease of the Emperor was formally 
announced to Kim Sang-nim and his colleagues. Kim 


Sang-nim and his colleagues thereupon made lament three 
times. 


A.D. 688, 


XXX. 7. 


2nd month, 2nd day. The Viceroy presented the tribute 


from Silla. It consisted of such things as gold and silver, thin 
silks, cloth, skins, copper, and iron—more than ten articles in 
all. There were also presented separately such things as 
images Of Buddha, all kinds of coloured fine silks, birds, and 
horses, more, than ten articles in all. Sang-nim’s presents 
were gold and silver, coloured stuffs, and all manner of 
rarities, altogether more than eighty articles. 

roth day. Sang-nim and his colleagues were entertained in 
the Tsukushi Government House, and received presents of 
various values. 

16th day. A decree was issued, as follows :—‘‘ In future, on 
all days of national mourning it is absolutely necessary that 
abstinence should be practised.” * 


2gth day. Sang-nim and his colleagues took their departure. 


1 Of priests. 


.*? Some make this refer to a monthly fast on the day of the Emperors 
decease, others to an anrual observance. 


CC 2 


XXX. 8。 


388 | NIHONGI. 


_3rd month, 22nd day. An ornamental chaplet was offered: 
at the Palace of temporary interment. Ohoshima, Fujihara 
no Ason, pronounced a eulogy. ' 

5th month, 8th day. Tok-na-ri, Kyong-su of Pekche was 
transferred to the province of Kahi. 

6th month, rrth day. There was an Imperial decree, 
ordering that all prisoners throughout the Empire who had 
been guilty of capital crimes should have their punishment 
mitigated by one degree, and that those who were in prison 
for lighter offences should be all pardoned. Orders were given 
to the Empire that for this year (only) half the commuted 
taxes should be levied. 

Autumn, 7th month, 11th day. By reason of the drought, 
there was great praying for rain. 

20th day. The Pekché priest Dozo was commanded to pray 
for rain. Before a morning had passed, rain fell plentifully 
throughout the Empire. 

8th month, roth day. Offerings of food were made, and 
lament raised at the Palace of temporary interment. .On 
this occasion Yasumaro, Ohotomo no Sukune, pronounced a 
eulogy. 

11th day. Prince Ise, of Jd-dai-shi rank, was commanded 
to announce the state to be observed at the funeral. 

25th day. The King of Tamna sent his Minister -Kara with 
tribute of the productions of the country, 

gth month, 23rd day. Kara, Minister of Tamna, and his 
companions were entertained at the Government House of 
Tsukushi, and received presents of various values. 

Winter, rrth month, 4th day. The Prince Imperial, accom- 
panied by the Ministers and public functionaries, as well as 
by the guests from the frontier lands, went to the Palace of 
temporary interment and made lamentation. On this occa- 
sion offerings of food were made, and the Tate-fushi' dance 
performed. 

The Ministers each advanced in turn and pronounced 3 
eulogy, setting forth the circumstances of the services rendered 
by their ancestors. 


' Shield-measure. So called because danced with shields (and swords) 
in the hands of the performers. Ten persons took part in it. 


JiTo. 339 


-" 5th day. More than rgoo Yemishi brought tribute on their 
‘backs, and in this fashion pronounced a eulogy. 

11th day. Miaruji, Fuse no Ason, and Miyuki, Ohotomo no 
Sukune, pronounced eulogies alternately. 

Chitoko, Tahema no Mabito, of Jiki-kwo-shi rank, in a 
eulogy recited the succession to the throne of the Imperial 
ancestors. When this ceremony was finished, the Emperor 
was buried in the Ohouchi' Misasagi. 

12th month, 12th day. Two hundred and thirteen Yemishi, 
men and women, were entertained under the tsukr tree west 
of the Temple of Asuka. Ranks were bestowed on them, and 
they received presents varying in value. 

3rd year, Spring, 1st month, rst day. The Empress gave 
audience to the ten-thousand lands? in the Front Hall. 

2nd day. The Department of Great Learning presented 
eighty staves.’ 

3rd day. Maro and Kanawori, sons of Shiriko, of Mu-dai- 
‘shi rank, Yemishi of Kikafu in the district of Utamu in the 


1 In the district of Takechi in Yamato, at the village of Gojo no mura. 
The site is five cho in length by four in width. Five houses for caretakers 
are allotted to it. The vault is eight feet wide and nine feet deep, and 
contains two stone sarcophagi. It has been plundered, like many others. 

2 “ Ten-thousand lands or provinces” seems put for “ everybody,” “ all the 
world,” as we might say. 

* The staves were for the purpose of driving out evil spirits, a ceremony 
which was performed on the first day of the Hare in each year. The 
“ Yengishiki” mentions camellia, holly, peach, plum, etc., among the woods 
used for this purpose. This custom is of Chinese origin. The later custom 
of driving out evil spirits was by scattering beans, and was known as oni- 
yarahi, tsuina, or mame maki. This was practised on the last day of the year. 

Yamada, in his Dictionary, says that a man was dressed up as the demon 
of pestilence ; he describes the ceremony gone through of driving him away, 
and gives other particulars which are worth consulting. See also “ Sansai- 
dzuye,” iv. 27. 

Tylor quotes several examples of allied superstitious practices in his 

. 5° Primitive Culture,” ii. p. 1y9, to which may be added the following from 

_ the “Life of Sir R. Burton” :—“ On Sylvester night the servants went through 
a very usual ceremony in Trieste of forming procession and chevying the 
evil spirits with sticks and brooms out of the house, and inviting the good 
spirits and good luck to come and dwell with us.” This reminds one 
strongly of the Japanese formula used on this occasion :—“ Oni wa soto, 
fuku wa uchi "一 " Devils out, luck in.” The ceremony too is performed on 
the same day of thc year. 


A.D. 68y. 


XNX. 9. 


XXX. Ic. 


390 NIHONGI. 


province of Michinoku, begged permission to shave off their 
hair and become priests. The Empress gave order, saying :— 
‘‘ Maro and the other, although young, are of refined tastes, 
and their wishes are limited; so much so that they desire 
nothing but vegetable food and to observe the precepts.’ In 
accordance with their request, let them renounce the world 
and practise religion.” 

7th day. A banquet was given tothe Ministers, and presents 
of raiment were bestowed on them. 

8th day. Norimaro, Tanaka no Ason, and his companions, 
who were sent as Envoys to Silla, returned from thence. 

gth day. The Empress gave orders to the Governor of 
the province of Idzumo to send up to the capital men of the 
frontier lands who had met with stress of weather. 

On this day there were presented to Doshin, a. Yemishi of 
Koshi, who was a Buddhist priest, an image of Buddha, one 
baptismal banner, one bell and one begging bowl, coloured 
silks, five feet of each kind, five bundles of floss silk, ten tan of 
cloth, ten mattocks, and one saddle. 

Ahada no Mabito no Ason, Viceroy of Tsukushi, and others 
presented to the Empress 174 Hayato,’ with fifty fathoms of 
cloth, six ox hides, and fifty deer-skins. 

15th day. The civil and military officials brought presents 
of firewood. 

16th day. A meal was given to the public functionaries. 

18th day. The Empress visited the Palace of Yoshino. 

2oth day. The Empress arrived from the Palace of 
Yoshino. | 

2nd month, 13th day. The Empress gave orders that reliefs 
should be sent for the Barrier Wardens of Tsukushi who had 
completed their term of years. 

26th day. Prince Takeda, of Te-kwG-shi rank, Nemaro, 
Hashi no Sukune, of iki-kwo-shi rank, Maro, Ohoyake no 
Ason, Fubito, Fujihara no Ason, Sakurawi, Tahema no Mabito, 
of Mu-dai-shi rank, Yamamori, Hodzumi no Ason, Omimaro, 


1 The ten Buddhist commandments. Vide Eitel, Sikchapada. 

* ] suspect that the use of the Hayato as an [mperial Guard began at 
this time; if this be so, the legend related of the reason why the Hayato 
were vassals of the Emperor (see Vol. I. p. 107) must be of comparatively 
recent origin. 


jiro. 391 


Nakatomi no Ason, Tayasu, Kose no Ason, and Yasumaro, 
Ohomiwa no Ason, were made judges. 

3rd month, 24th day. There was a great amnesty for the 
Empire. But those crimes which were not pardoned in 
ordinary amnesties were excepted frorn this amnesty. 

Summer, 4th month, 8th day. Immigrants from Silla were 
settled in the province of Shimotsukenu. 

13th day. His Highness the Prince Imperial Kusakabe 
died. 

20th day. Silla sent Kim To-na, of Keupson rank, and 
others on a mission of condolence for the decease of the 
Emperor Oki no Mabito. Silla sent up at the same time the 
student-priests Mei-sd, Kwan-chi, etc. Separately Silla sent 
a present of a gold-copper' image of Amida, a gold-copper 
image of Kwan-ze-on Bosatsu, and an image of Dai-sei-shi? 
Bosatsu, together with coloured silks and brocades. 

22nd day. Prince Kasuga died. | 

27th day. Orders were given to the Local Governors that 
their labourers should be allowed four holidays in the month. 

5th month, 22nd day. Nemaro, Hashi no Sukune, was 
directed to convey to the Condolence Envoys from Silla, Kim 
Tona, of Keupson rank, and his colleagues, an Imperial mes- 
sage, as follows :—‘‘ The Ministers of the Council of State, by 
order of the Empress, make this communication. In the first 
year of the reign, Norimaro, Tanaka no Ason and others were 
sent to announce the decease of the late Emperor. Then Silla 
said that the persons charged to receive an Imperial message 
had always had the rank of So-phan. This should also be the 
case on the present occasion. For this reason Norimaro and 
his colleagues were unable to deliver the Imperial message 
which was entrusted to them. Nowif former matters are gone 
into, there is the case of the decease of the Emperor who once 
ruled the Empire from the Palace of Naniha,® when Kose no 
Inamochi and his colleagues were sent to announce it. On 
that occasion Kim Chhyun-chhyu, of Yé-son* rank, received 

' Copper with a small admixture of gold. No doubt the shakudo of 
modern times. See “Japanese Metallurgy,” by W. Gowland, in the 
‘Journal of the Society of Chemical Industry,” June, 1896. 

2 Sanskrit, Mahanaman. > Kotoku Tenno. 


* Probably Té-a-son is meant. At least this was his rank above, and no 
Silla rank of Yé-son is known. 


XXX. 19. 


AXX. 12. 


392 NIHONGI. 


the Imperial message, so that if it is said that an official of the 
rank of So-phan should receive the Imperial commands, this 
would be at variance with former precedent. 

Again, when the Emperor who ruled the Empire from the 
Palace of Afumi’ died, Kim Sal-yu, of I]-kil-son rank, was sent 


‘to offer condolence. But now an official of the rank of Keupson 


offers condolence, which again is contrary to precedent. More- 
over Silla has always addressed the Emperor saying :—‘ Our 
country, since the reigns of the remote Imperial ancestors or 
Japan, is a land which does service, never allowing the oars of 
its ordered ships to become dry.’ Yet now but one ship is 
sent, which is contrary to the ancient rule. And further in 
addressing the Emperor Silla has said :—‘ Since the reign of 
the remote Imperial ancestor of Japan, we have done service 
with pure hearts.’ But you have not been careful to be 
thoroughly faithful in the performance of the functions 
originally entrusted to you. You have broken your true faith 
and have had wilful recourse to arts of flattery. Therefore 
your tribute and the separate presents are sealed up together 
and returned to you. However, the generous affection shown 
to you since the reign of the remote Imperial ancestor of this 
country will not be discontinued. Be therefore more and more 
diligent, more and more watchful, and discharge the duties 
entrusted to you with fear and trembling. The Celestial Court 
will have a still more generous affection in case the laws are 
honoured and observed. Do you, Tona and the rest, receive 
this Impcrial message and deliver it to your King.” 

6th month, 1st day. Garments were presented to the 
Viceroy of Tsukushi and others. 

2nd day. The Imperial Prince Shiki, Sukuna-maro, Sami 
no Ason, of Jiki-kwo-shi rank, Mugohe, Hata no Ason, Muma- 
kahi, Iyobe no Muraji, of Gon- ド wo-shi rank, Okina, Mitsugi no 
Imiki, Ta-uchi, Ohotomo no Sukune, of Mu-dai-san rank, 
Tayasu, Kose no Ason, and others were appointed Com- 
missioners for the choice of good words.’ 

roth day. Presents of rice, varying in value in each case, 


1 Tenchi Tenno. 

* Explained to be the selection of specimens of auspicious language of 
ancient and modern times to serve as models for addresses to the Empress. 
This office soon fell into abeyance. 


Mie Me ee 


jrr6. 393 


were given to Hsii Shou-yen, Sa Hung-k‘o, and others of the 
Land of Great Thang. 

‘ 20th day. The Empress commanded the Viceroy Ahada no 
Mabito no Ason and others to give the student-priests Mei-so 
and Kwan-chi each 140 kin of floss silk to send to their 
teachers and friends in Silla. 

23rd day. The Silla Condolence Envoys Tona and his col- 
leagues were entertained at Wo-gohori' in Tsukushi and were 
given presents, varying in the case of each. 

2oth day. A book of legal enactments? in twenty-two 
volumes was distributed to all the Local Governors. 

Autumn, 7th month, 1st day. In accordance with his 
request, the Buddhist priest Jitoku, Yemishi of Michinoku, 
was granted a gold-copper image of Yakushi Butsu and a gold- 
copper image of Kwanze-on Bosatsu, a bell, a dish,’ a precious 
curtain, an incense burner, and a banner. 

On this day, the Silla Condolence Envoys Kim Tona and 
his colleagues took their departure. 

15th day. Orders were given to the Mayors of the Right 
and Left divisions of the capital and to the Governors of the 
provinces to build places for the practice of archery.* 

2oth day. The false Palace guard, Kashihabara no Hiroyama 
by name, a man of the district of Shibukaha in the province of 
Kahachi, was banished to the province of Tosa. The rank 
of Tsui-kwo-san was conferred on Tora, Mibu no Muraji, the 
Palace guard who arrested the false Palace guard Hiroyama. 


1 Wo-gohori means “ small district,’ and probably means here the smaller 
of the two Government establishments. There was also an Oho-gohori or 
great district in Tsukushi. 

2 An authority quoted by the “ Shukai” states that in the first year of 
Tenchi’s reign there was prepared a collection of enactments in twenty-two 
volumes, which were known to the public as the “ laws of the Afumi Court.” 
The same authority states that there was a revision of these laws in the 2nd 
month of the ioth year of Temmu Tenno. It is these revised regulations 
which are referred to in the text. The“ Yengishiki,” which is still extant, 
gives us some idea of the character of these compilations. 


3 A begging bowl is meant. The word used is sara, which is written: 


phonetically with the characters commonly used to represent the Sanskrit 
S4la, the large timber tree under which Sakyamuni died. 

‘ The interlinear Kana gives here ikusa, “ war,” as the equivalent of the 
Chinese $j, archery. Perhaps ikusa is derived from i, root of iru, to shoot, 
and kusa, a kind 


XXX. 130 


XXX. 14. 


394 NIHONGI. 


23rd day. Presents were given to Yatsurina and others, 
Yemishi of Koshi, varying in value in the case of each. 

8th month, 2nd day. The public functionaries assembled in 
the Department of the Shinto religion, where an Imperial 
message was communicated to them respecting matters of the 
Gods of Heaven and Earth. 

4th day. The Empress visited the Palace of Yoshino. 

16th day. Hunting and fishing were prohibited in the sea 
of Muko in the province of Settsu for a distance of 1000 paces, 
for a space of 20,000 shiro on the plain of Nagino in the district 
of Ate in the province of Kii, and for a space of 20,000 shiro on 
the plains of Minono in the district of Iga in the province of 
Iga. Keepers were attached to these places in the same way 
as to the Sea of Takashi in the district of Ohotori in the 
province of Kahachi. 

17th day. The Ministers received rewards, varying in the 
case of each. 

21st day. The Empress gave orders to the Governor- 
General ' of Iyo, Norimaro Tanaka no Ason, and his colleagues, 
saying :—‘“‘ Let the white swallow caught in the district of. 
Mike in the province of Sanuki be set at liberty.”’ 

23rd day. The Empress witnessed archery. 

Intercalary 8th month, roth day. The Empress gave orders 
to the Local Governors, saying :—‘‘ This winter the registers of 
population are to be made up. Not later than the gth month, 
let vagabonds be sought out and arrested. As to the militia, 
let those of each province be divided into four parts, and 
having selected one of these, cause the inen to be trained in 
warlike exercises.” 

27th day. Prince Kahachi, of ]o-kwo-shi rank, was made 
Viceroy of Tsukushi. He was granted arms and received 
presents. The rank of ki-kwo-ichi was bestowed on Shima, 
Tajihi no Mabito, of Jiki-kw6-ni rank. His fief was increased 
by 100 houses, which were added to his former grant. 

gth month, roth day. Maro, Iso no Kami no Ason, of Jiki- 
kwo-san rank, Mushina, Ishikaha no Ason, of Jiki-kwo-shi 
rank, and others were sent to Tsukushi to deliver patents of 
rank and also to inspect the new castle. 


1 He seems to have had control over the whole island of Shikoku. 


Jiro. 395 


Winter, roth month, rrth day. The Empress visited the 
Castle of Takayasu. 

22nd day. Komaro, Shimotsukenu no Ason, of Jiki- kwo-shi 
rank, represented to the Empress his desire to set free 600 
‘Slaves. His petition was granted. 

11th month, 22nd day. Ihanari, Takata no Obito, of Tsui- 


kwo-ni rank, was complimented in the market-place on his: 


proficiency in the use of the three weapons,' and presents were 
‘given him. 
・r2th month, 8th day. The game of suguroku’ was pro- 
hibited. 
4th year, Spring, 1st month, rst day. Mononobe no Maro? 

no.Ason set up great shields... Nakatomi no Ohoshima no 
Ason, Minister of the Department of the Shinto religion, recited 
(a prayer invoking) blessings from the Gods of Heaven. When 
this was over, Shikofuchi, Imbe no Sukune, delivered to the 
Empress-consort the divine seal, sword and mirror.’ The 
Empress-consort accordingly assumed the Imperial Dignity.° 
The Ministers and public functionaries ranged in order, made 
obeisance in rotation,’ and clapped their hands. 


1 Bow, sword, and lance. 

2 The Chinese characters mean double-six, i.e. dice. Hepburn gives 
backgammon as the meaning of the Japanese word suguroku or sugoroku. 
Yamada’s Dictionary gives the following description of it :—“ Sugoroku is 
played by two players, with a board called kyoku, separated into twelve 
divisions. Twelve horses (pieces) are set in rows, distinguished as black 
and white. The dice are placed in a bamboo tube, shaken, and thrown 
out, and the horses moved forward the number of spaces indicated. The 
player who first moves his horses into the enemy’s camp is the winner.” 
There are other forms of the game. It is said to have come originally 
from India. See Culin’s ‘“ Korean, Chinese, and Japanese Games,” 

-p. 81. 

3 Maro is probably the personal name, though out of its usual order. 

* Or a great shield. Shields were set up as offerings to the Shinto 
Gods. 

* Another rendering is “the divine tokens, i.e. the sword and mirror.” 

* The delay was no doubt in compliance with the Chinese idea of a three 
years’ mourning. 

* The “ Yengishiki,” in describing the ceremony of accession and of the 
festival of first-fruits, says 一 "Those of the fifth rank and upwards stand 
up together and advance to the tablet-position in the middle of the Court, 

. where.they. kneel.down and clap their hands four times, eight claps each 
time for each. This is what is called in the sacred language Ya-hiraki-te 


XXX. 15. 


396 NIHONGI. 


2nd day. The Ministers and public functionaries presented 
their respects at Court with the same state as at the New 
Year’s audience. 

Tajihi no Shima no Mabito and Fuse no Miaruji no Ason’ 
presented their congratulations to the Empress on her accession 
to the throne. 

3rd day. A banquet was given to the Ministers in the i inner 
precinct. 

7th day. A banquet was given to the Ministers in the inner 
precinct, and presents of clothing given them. 

15th day. The public functionaries presented firewood. 

17th day. There was a general amnesty throughout the 
Empire. It did not apply, however, to those criminals who 
are excepted from ordinary pardons. 

One grade of rank was granted to all persons who already 
held official rank. | 

Widows, orphans, lone persons, sufferers from grave tlness, 
and those who from poverty were unable to support themselves 
were granted presents of rice, and exempted from commuted 
taxes and forced labour. 

2oth day. One hundred tokibe* were appointed to the 
Department of Justice. 

23rd day. Offerings were distributed to the Gods of Heaven 
and the Gods of Earth in the Home provinces. Moreover, the 
lands and houses allotted for their service were augmented. 

2nd month, 5th day. The Empress went to the embankment 
of Wakinokami and inspected the horses of the Ministers and 
Daibu. 

rrth day. A Buddhist priest of Silla named Chon-kil, Peuk 


(eight-open-hand). The Prince Imperial claps his hands first and then retires. 
Next officials of the fifth rank and upwards clap hands, and finally those of 
the sixth or lower ranks in turn.” A Chinese authority states that the 
Japanese showed their respect for men of distinction by clapping their 
hands. The number of obeisances varied at different times from one 
up. The “ tablet-position” is probably something like wbat I have seen inthe 
Court in front of the Audience Hall in Soul, where slabs of stone are let 
into the ground with inscriptions indicating the positions to be taken up by 
the officials of each rank. 

' Shima and Miaruji are the personal names. 

> Tokibe were officers who held preliminary examinations and comunitted 
‘prisoners for trial. 


Jiro. 397 


Cho-chi, of Keupson rank, and others, fifty persons in all, 
immigrated to Japan. 

17th day. The Empress visited the Palace of Yoshino. 

roth day. A feast of vegetarian food was given within the 
inner precinct. 

25th day. Ho-man, of Han Nama rank, and other Silla 
men, twelve persons in all, who had come as immigrants, Were 
settled in the province of Musashi. 

3rd month, 2oth day. Rice of the Shima Palace was given 
to those inhabitants of the capital and the Home provinces 
who were eighty years of age and upwards. Each person had 
twenty sheaves, and those who had official rank received in 
addition two tan of cloth. 

Summer, 4th month, 3rd day. Envoys were sent to worship 
the great abstinence Deity of Hirose and the Wind-gods of 
Tatsuta. 

7th day. Presents of rice were made to 5031 old men and 
old women of the capital and Home provinces. Each person 
had twenty sheaves. 

14th day. An edict was issued, as follows :—‘“ Let all public 
functionaries and people of the Home provinces be divided 
into nine classes according to the number of days in which 
they have done service. In the case of those who have official 
rank, reckoning is to be made for six years, and not longer, and 
in the case of those of no rank, for seven years only. In 
accordance with the regulations for the examination of public 
service, let those of the first four classes receive cap-rank in 
proportion to their merits, their services, and the importance 
of the House to which they belong. Their court costume shall 
be dark purple for those from the rank of J6-dai-ichi down to 
that of Kwéo-ni, bright purple for those from the rank of 
Jo-dai-san to that of Kwo-shi, for the eight Sho ' grades bright 
purple, for the eight Jiki grades dark red, for the eight Gon 
grades dark green, for the eight Mu grades light green, for the 
eight Tsui grades deep blue, and for the eight Shin grades light 
blue. Apart from this, those of Jé-kwo-ni or higher rank may 
wear all manner of thin silk gauzes, etc., of one breadth and 
one kind, while those from the rank of To-dai-san to that of 
Jiki-kw6-shi may wear all manner of thin silk gauzes, etc., of 


1 See above, n 368. 


XXX. 16. 


XXX. 17. 


398 — NrHonat. 


one breadth and two kinds. Both the higher and lower ranks 
should ordinarily wear girdles of variegated silk and white 
trousers. Other matters to remain as usual.” . 

22nd day. By reason of a drought, rain was begun to be 
prayed for in various places. 

5th month, 3rd day. The Empress went to the Palace of 
Yoshino. 

roth day. Twenty-one immigrants from Pekche, men and 
women, arrived. 

15th day. Discourses on ‘“‘ dwelling in peace 
in the inner precinct. 

6th month, 6th day. The Empress visited Hatsuse. 

25th day. All persons whatever, possessed of official rank, 
were summoned, and the order of their rank and their ages 
proclaimed. 

Autumn, 7th month, 1st day. The Ministers and public 
functionaries put on the new Court costume for the first time. 

3rd day. Offerings were distributed to the Gods of Heaven 
and the Gods of Earth. 

5th day. The Imperial Prince Takechi was made Dajé- 
daijin, the rank of Sho-kwo-san was granted to Tajihi no 
Mabito, and he was made Udaijin. New appointments were 
also made to all the eight Departments of State and the 
bureaus. 

6th day. New appointments were made of viceroys and 
governors of provinces. 

ath day. An Imperial Order was made that the Ministers, 
public functionaries, and all persons holding official rank 
should in future put on their Court costumes in their own 
houses, and so present themselves before the opening of the 
gate. 

gth day. An Imperial edict was issued, as follows ーーー“ When 
those occupying the higher places at a Court assembly see a 
Prince of the Blood, the usual ceremony is to be observed; 
when a Daijin and a Prince appear, every one should stand up 
before the Hall; if two or more Princes appear, every one 
should get down from his seat and kneel.” 

14th day. An Imperial edict was issued, as follows :—‘* When 


99 8 


were begun 


1 The Buddhist retirement for meditation during the rainy season, a sort 
of Lenten retreat. See above, p. 360. 


]rTo 399 


those occupying the higher places at a Court assembly see a 
Daijin, they should move their seats and kneel down.” 

On this day alms of coarse silk, raw silk, floss silk, and cloth 
were given to 3363 priests of the seven temples who had taken 
part in the “‘retreat.”' Separately alms were bestowed, on 
behalf of the Prince Imperial, on 329 priests of three temples 
who had taken part in the “retreat." 

18th day. Envoys were sent to worship the Great Absti- 
nence Deity of Hirose, and the Wind-gods of Tatsuta. 

8th month, 4th day. The Empress visited the Palace of 
Yoshino. 

11th day. Silla immigrants were settled in the province of 
Shimotsukenu. 

gth month, 1st day. An edict was addressed to the governors 
of all the provinces, as follows :—“ In preparing the returns of 
population, let the house-regulations be attended to.”’ 

rrth day. A decree was issued, as follows :—‘‘ As We are 
about to make a tour in the province of Kit, let no land-tax or 
poll-tax be collected for the year in the capital.” 

13th day. The Empress proceeded to Kii. 

23rd day. Three priests who had gone to the Land of Great 
Thang for study, named Chi-shiu, Gi-toku, and ]o-gwan, and 
a private soldier named Ohotomobe no Hakama, of the dis- 
trict of Upper Yame in the province of Tsukushi, returned to 
Tsukushi in the train of the Silla Escort Envoy, Kim Ko-hun, 
of Té-na-ma rank. 

24th day. The Empress returned from Kii. 

Winter, roth month, 5th day. The Empress visited the 
Palace of Yoshino. 

roth day. Chi-shiu and the other priests who had been to 
Thang for study arrived in the capital. 

15th day. Messengers were sent to Prince Kahachi, Viceroy 
of: Tsukushi, and his colleagues with the following order :— 
“In entertaining the Silla Escort Envoy, Kim Ko-hun, of Te- 
na-ma rank, and his colleagues, let the precedent be followed 
of the Escort Envoy, who escorted up the student Wohi, 
Hashi no Sukune, and his companions. The attentions paid 
them and the presents given them must follow strictly the 
edict.”’ 


1 See above, p. 398, note. 


XXX. 18 


XXX. 19g. 


4CO NIHONGI. 


22nd day. An Imperial order was given to Ohotomobe no 
Hakama, a private soldier of the district of Upper Yame in 
the province of Tsukushi, saying :—‘‘ You were taken prisoner 
by the Thang troops in the seventh year of the reign of the 
Empress Ame toyo-takara-ikashi-hi-tarashi-hime during the 
campaign undertaken for the assistance of Pékché. At length, 
in the third year of the Emperor Ame mikoto hirakasu wake, 
the four men Hoto Hashi, no Muraji, Oyu, Kohori no Muraji, 
Satsuyama, Tsukushi no Kimi, and Gen Jitsu-ni,’ Yuge no 
Muraji, wished to inform the Emperor of the designs of the 
men of Thang, but, as they had neither clothing nor provisions, 
they were, to their sorrow, unable to carry out their purpose. 
Upon this you, Hakama, said to Hashi no Hoto and the 
others, ‘I should like to return to our own Court along with 
you, but for want of clothing and provisions we cannot all 
depart together. I pray you, sell me as a slave, and use the 
money to buy food and clothing.’ Acting on your proposal, 
Hoto and his companions were enabled to communicate with 
the Celestial Court, and you alone remained in a foreign 
land for the space of thirty years until now. We are pleased 
with the loyalty and patriotism which led you to sell yourself, 
and thus display your fidelity. Asa mark of distinction for 
this meritorious service We therefore grant you the rank of 
Mu-dai-shi, with five pieces of coarse silk, ten bundles of floss 
silk, thirty tan of cloth, 1000 sheaves of rice, and four cho of 
rice-land, to be continued to your great-grandchildren, and 
your relations of the three classes’ are exempted from forced 
labour.” 

2gth day. The Imperial Prince Takechi inspected the site 
for the Palace of Fujihara. He was accompanied by the 
Ministers and public functionaries. 

11th month, 7th day. Presents were given to the Escort 
Envoy Kim Ko-hun and his colleagues, of varying value in 
the case of each. 

11th day. In compliance with an Imperial order, the use of 
the Yiian-kia and I-féng calendars was begun.’ 


1 Apparently a Chinese name which he had taken to himself. | 

2 His father and mother, brothers and sisters, and wife and children. 

3 Yiian-kia is the Chinese period from 424 to 453; I-féng from 676 to 678. 
The “Sandai jitsu roku” says: “ First the Yiian-kia calendar was used, and 


JiTo. 401 


12th month, 3rd day. The Escort Envoy Kim Ko-hun and 
his colleagues took their departure. 

12th day. The Empress went to the Palace of Yoshino. 

14th day. The Empress returned from the Palace of 
Yoshino. 


roth day. The Empress went to Fujihara, and inspected 


XXX. 20. 


the site for the Palace. All the Ministers and public function- | 


aries accompanied her. 

23rd day. Presents were given to the Ministers and officials 
of lower rank, varying in value in the case of each. 

5th year, Spring, ist month, rst day. Ranks were bestowed 
on the Princes of the Blood, the Ministers,’ the Princesses of 
the Blood, the Princesses, and the lady officials of the Palace. 

7th day. Presents of eatables, drinkables, and clothing were 
given to the Ministers. Rich presents varying in value in the 
case of each were made to Yo Syon-kwang, of Shé-kwo-shi 
rank, and to Won-pong, Nyang-no, and Nam-chyon, of Jiki-dai- 
shi rank, Princes of Pekche. 

13th day. An increase of 2000 houses was made to the fief 
of the Imperial Prince Takechi, which, added to his previous 
fief, made 3000 houses. To the Imperial Prince Hodzumi, of 
Jo-kwo-ni rank, there were given 500 houses; to the Imperial 
Prince Kahashima, of Jé-dai-san rank, 100 houses, which, added 
to his previous fief, made 500 houses; to the Udaijin, Tajihi no 
Shima Mabito, of Sho-kwo-san rank, 300 houses, which, added to 
his previous fief, made 500 houses ; to thePékché Prince Chyon- 
kwang, of Sho-kwo-shi rank, roo houses, which, added to his 
previous fief, made 200 houses ; to Fuse no Miaruji no Ason, of 
Jiki-dai-ichi rank, and to Ohotomo no Miyuki no Sukune, 80 
houses, which, added to their previous fiefs, made 300 houses. 
Others received additions to their fiefs which varied in amount 
for each. 

r4th day. An edict was made, as follows:—‘‘ Masaru, Tsuku- 
shi no Fubito, of ki-kwo-shi rank, ever since his appointment 
twenty-nine years ago as Secretary to the Viceroy of Tsukushi, 
has been upright and faithful, and has not been guilty of any 


next the I-féng calendar. The I-féng calendar is the same as the Lin-téh 
calendar (664-665). For details respecting the ancient Japanese calendar 
consult “" Bramsen’s Chronological Tables.” 

1 Probably Ministers is a mistake for Princes. 

VOL. II. Dd 


A.D. 691. 


XXX. 21 


402 NIHONGI. 


remissness. He 1s, therefore, granted a sustenance-fief of 
5000 ' houses, fifteen pieces of coarse silk, twenty-five bundles 
of floss silk, fifty tan of cloth, and 5000 sheaves of rice. 

16th day. The Empress visited the Palace of Yoshino. 

23rd day. The Empress returned from the Palace of 
Yoshino. 

2nd month, 1st day. The Empress addressed a decree to 
the Ministers, saying :—‘“‘ In the reigns of the former Emperors 
ye erected Buddhist Halls and Scripture (Sutra) Treasuries, 
and practised the six monthly fasts.* The Emperors from time 
to time sent Ohotoneri to inquire after the welfare of the priests, 
and the same has also been done in Our own reign. Let us 
therefore with zealous hearts continue to uphold the Buddhist 
faith.” 

On this day patents of rank were bestowed on officials. 

3rd month, 3rd day. A banquet was given to the Ministers 
in the Western Hall. 

5th day. The Empress inspected the horses both of the 
State and of private persons in the Imperial park. 

22nd day. An edict was issued, as follows : 一 “" If a younger 
brother of the common people is sold by his elder brother, he 
should be classed with freemen : if a child is sold by his parents, 
he should be classed with slaves: persons confiscated into 
slavery by way of payment of interest on debts are to be classed 
with freemen, and their children, though born of a union with a 
slave, are also to be all classed with freemen.” 

Summer, 4th month, rst day. An edict was issued, as follows: 

—‘‘Slaves who have been manumitted in the time of the ancestor 
of a House, and already struck off the register of slaves, may 
not be claimed again as slaves by members of that House.” 

Kudara, Kami no Sukuri, Doctor of the University, was 
granted 1000 sheaves of the greater tax-rice, as an encourage- 
ment to his learning. 

rrth day. Envoys were sent to worship the Great Abstinence 
Deity of Hirose, and the Wind-gods of Tatsuta. 

16thday. The Empress went to the Palace of Yoshino. 


' No doubt a mistake for fifty, as the ‘ Shikai” suggests. 

? On the 8th, 14th, 15th, 23rd, 2gth, and 3oth, nothing was eaten after 
noon. On these days the Shitenno (Tchatur Mahar4djas) visit the earth 
and take note of the good and evil actions of mankind. 


Jiro. 403 


22nd day. The Empress returned from the Palace of 
Yoshino. 
5th month, 21st day. Syun-mu-mi-cha of Pekche was com- 


mended for his services during the year Midzunoye Saru, was - 


granted the rank of Jiki-dai-san, and received presents of coarse 
silk and cloth. 

6th month. Sleet' fell in forty places in the capital and 
provinces. | 

roth day. An edict was issued, as follows :—‘‘ This summer 
profuse rain has fallen beyond measure, and We fear that cer- 
tainly injury will be caused to the grain-crops. Our anxiety of 
the night lasts until the morning, as We ponder where the blame 
for this lies. Now We command you, our Ministers and func- 
tionaries, to prohibit the use of strong drink and animal food, 
to compose your hearts and repent of your sins. Moreover let 
the priests of the Temples of the capital and of the Home 
provinces read the Sutras for a space of five days. It may 
be hoped that this will have some effect.” 

The rain had lasted from the fourth month until this month. 

2oth day. A general amnesty was proclaimed throughout 
the Empire. Thieves and robbers were, however, excepted. 

Autumn, 7th month, 3rd day. The Empress visited the 
Palace of Yoshino. On this day, Norimaro, Tanaka no Ason, 
Governor of the province of Iyo, and others presented three kin 
and eight rid of silver and a basket of ore of Mount Mimima- 
yama in the district of Uwa. 

7th day. A banquet was given to the Ministers and presents 
of Court dress made-them. 

12th day. The Empress arrived from Yoshino. 

15th day. Envoys were sent to worship the Great Abstinence 
Deity of Hirose and the Wind-gods of Tatsuta. 

8th month, 13th day. The Empress commanded eighteen 
Houses [Oho-miwa, Sazaibe, Iso no Kami, Fujihara, Ishikaha, 
Kose, Kashihade be, Kasuga, Kamitsukenu, Ohotomo, Ki, Abe, 
Saheki, Uneme, Hodzumi, Adzumi, Heguri, and Hata) to 
deliver to her the records of the tombs? of their ancestors. 


1 Another reading has rain, which agrees better with the time of year and 
with what follows. The text is in other respects doubtful. 
2 There is another, and preferable reading, which would mean simply 
“their ancestral records.” 
Dd 2 


XXX. 22. 


XXX. 23. 


404 _ NIHONGI. 


23rd day. Envoys were sent to worship the Wind-gods of 
Tatsuta, and the Gods of Suha' and Minuchi, in Shinano. 

gth month, 4th day. Hsii Shou-yen and Sa Hung-k‘o, of 
Great Thang, Professors of pronunciation, and Mal-sa and 
Chyon-sin, of Pekche, Professors of writing, received presents 
of twenty rio of silver each. 

gth day. The Imperial Prince Kahashima, of To-dai-san 
rank, died. 

23rd day. The posthumous rank of Jiki-dai-ni was granted 
to Ohome, Saheki no Sukune, and also acontribution made for 
his funeral expenses. 

Winter, roth month, rst day. There was an eclipse of the sun. 

8th day. A decree was issued, as follows :—‘‘ Let the houses 
set apart for the care of the misasagi of former Emperors be 
five or more in number; in the case of others, viz. princes 
of distinguished merit, let three houses be allotted. If the 
misasagi houses are insufficient, let the want be supplied by 
peasants, whose forced labour shall be remitted, and who shall 
be changed once in three years.” ° 

13th day. Long-life places,* each of 1000 paces, were insti- 
tuted in the Home and other provinces. 

On this day the Empress went to the Palace of Yoshino. 

20th day. The Empress returned from Yoshino. 

27th day. Envoys were sent to perform a service for the 
tranquillity of the new capital.’ 

11th month, 24th day. The festival of first-fruits* was held. 
Ohoshima, Nakatomi no Ason, Minister of the Department of 
the Shinto religion, recited the (prayer invoking the) blessing 
of the Heavenly Deities. 

25th day. Bed-clothes * were presented to the Ministers. 

28th day. Thin silks were given to all from the rank of Minister 
down to that of Secretary. They varied in value for each. 

30th day. An entertainment was given to the officials of 


1 Ya-saka-iri hime. Satow's “ Handbook,” p. 234. 

2 Places within which the taking of animal life was prohibited—a Buddhist 
institution. 

3 At Fujihara. * Ohonihe. 

* Thickly wadded garments with sleeves, worn at night instead of blankets. 
The practice of making presents of this kind continued up to the Revolution 


of 1868. 


Jiro. 405 


the Shint6 Department from the-Chief down to the Kamibe, and 
also to the Governors and others, including common people, both 
men and women, of the districts of the provinces of Harima 
and Inaba which had furnished (the rice used at the festival). 
They received presents of thin silk of various values for each. 

12th month, 2nd day. Toku Ji-chin,' of Mu-dai-san rank, 
Doctor of Medicine, and Mokuso, Cho-mu, Shataku, and 
Manjiu, Professors of exorcism, were given presents of twenty 
rio of silver each. 

8th day. A decree was issued, as follows :—‘‘ To the Udaijin 
let there be given four chi of land as asite * for a house, to those 
of the rank of Tiki-kwo-ni and above, two chi, to those of the 
rank of Jiki-dai-san and below, one cho. From the Gon grades 
down to officials who have no rank, let the number of in- 
habitants of their fiefs be taken as a guide, first class fiefs having 
one cho, second class half a chi, and third class a quarter of 
acho. Princes shall fo low the same rule.” 

6th year, Spring, rst month, 4th day. The Imperial Prince 
Takechi was granted an additional fief of 2000 houses, making, 
along with his previous one, a total of 5000 houses. 

7th day. An entertainment was given to the Ministers, and 
they received presents of garments. 

12th day. The Empress inspected the road to* the new 
capital. 

16th day. An entertainment was given to officials from the 
Ministers down to those of initial rank. 

27th day. Zhe Empress visited Takamiya. 

28th day. The Empress returned from Takamiya. 

2nd month, 11th day. Orders were given to the officials, 
saying :—‘‘ It is Our intention to proceed to Ise on the third 
day of the third month. Take note of this Our purpose, and 
get ready all the necessary clothing.” 

The priests H6-z6 and Do-ki, Professors of the Yin and Yang, 
received presents of twenty rid of silver each. 


' A Chinese name. But whether the bearer was a Chinaman or not is not 
clear. I have given the Japanese pronunciation of the characters. The 
other names are not Japanese. 

2 Presumably these sites were in the new capital of Fujihara referred to 
above. 

3 Or “the roads of.” 


XXX. 24。 


AD. 692. 


XXX. 25, 


406 NIHONGI. 


roth day. Orders were given tothe Board of Punishments to 
release short-sentence prisoners. 

On this day, the Chunagon, Takechi-maro, Miwa no Ason, of 
Jiki-dai-ni rank, presented a memorial in which he made bold 
to remonstrate roundly with the Empress for her proposed 
visit to Ise, which he said would interfere with the time for 
agricultural operations. 

3rd month, 3rd day. Prince Hirose, of To-kwo-shi rank, 
Chitoko, Tahema no Mabito, of Jiki-kw6-san rank, and Yumi- 
bari, Ki no Ason, of Tiki-kwo-shi rank, were appointed to take 
charge of the Palace during the Empress’s absence. Upon 
this the Chunagon, Takechi-maro, Miwa no Ason, divested 
himself of his cap-rank and delivered it up to the Court, reite- 
rating his remonstrance, and saying :—‘‘ During the season of 
agricultural operations the (Imperial) chariot should not be 
moved.” 

6th day. The Empress did not yield to his remonstrances, 
but at length proceeded to Ise. 

17th day. The Empress bestowed cap-rank on the Miyakko 
of the sacred districts ' through which she had passed, and on the 
Miyakko of the provinces of Iga, Ise, and Shima. These places 
were also released from commuted taxes and forced labour for this 
year. Moreover the commuted taxes and forced labour for the 
year were remitted in the case of the horsemen provided for the 
Empress's service, the baggage-coolies of her officials, and the 
labourers employed in constructing temporary Palaces. There 
was a general pardon for the Empire, which, however, did not 
comprise thieves and robbers. 

roth day. Fifty sheaves of rice for each person were pre- 
sented to men and women of eighty years of age and upwards, 
common people of the province of Shima, through which the 
Empress passed. 

2oth day. The Imperial chariot’ returned to the Palace. 
Wherever it had reached, the officials and people of the district 
were assembled, and care was taken to reward their diligence 
and to have musical performances. 

30th day. Byan Imperial decree, the commuted taxes and 

1 Viz. Ihino, Take and Watarahi, where there were shrines. 


2 The Empress may or may not have travelled in a chariot. This phrase 
is simply put respectfully for the Imperial cortége, or the Empress. 


Jrro. | 407 


forced labour for this year were remitted to those houses from 
which horsemen had been provided for the Empress’s service 
in the provinces of Afumi, Mino, Wohari, Mikaha, and Totémi, 
to the baggage-coolies and to the labourers employed in con- 
structing temporary Palaces in every province. An Imperial 
decree was also made that three sheaves of rice for each man, 
and two for each woman, should be given to all poor and 
distressed common people in the Empire. 

Summer, 4th month, 2nd day. The posthumous rank of 
Jiki-dai-ni was bestowed on Tomokuni, Ohotomo no Sukune, 
and a contribution made towards his funeral expenses. 

5th day. With the exception of common people of the 
four Home provinces,’ the men who had acted as baggage- 
coolies were exempted from commuted taxes and forced labour 
for the year. 

19th day. Messengers were sent to pray to the Great 
Abstinence Deity of Hirose and to the Wind-gods of Tatsuta. 

21st day. Mattocks from the Naniha Treasury were given 
to all persons of official rank, from Princes of the Blood down 
to the rank of Tsui-kwo-shi. These gifts varied in each case. 

25th day. By an Imperial edict all prisoners and persons 
under sentence of lighter banishment were pardoned and 
discharged. 

5th month, 6th day. Three brothers, named Kaliasemaro, 
etc., fishermen of Agoshi, inhabitants of the district of Muro 
in the province of Kii, who had supplied the Empress’s table 
during her stay in the temporary Palace of Ago, were granted 
exemption for ten years from commuted taxes and _ forced 
labour, and from miscellaneous corvées. Further, eight boat- 
men had their commuted taxes and forced labour remitted for 
the year. 

7th day. The Governor of the province of Sagami presented 
a pair of fledgling red crows, saying that they had been caught 
in the district of Miura. 

12th day. The Empress visited the Palace of Yoshino. 

16th day. The Imperial chariot returned to the Palace. 

17th day. Daibu were sent as messengers to the celebrated 


1 Yamato, Yamashiro, Kahachi, and Settsu. Idzumi was at this time 
reckoned as a part of Kahachi. 


XXX 26. 


XXX, 27。 


4OS NIHONGI. 


mountains, and to the hills and rivers, to pray to them for 
rain. 

2oth day. Chitoko, Fumi no Imiki, was granted the post- 
humous rank of Jiki-dai-ichi, and a contribution made towards 
the expenses of his funeral. 

23rd day. Prince Naniha, of J6-kwé-shi rank, and others 
were sent to perform a service for the tranquillity of the site 
of the Palace of Fujihara. 

26th day. Envoys were sent to make offerings to the Great 
Gods of the following four places, viz.: Ise, Yamato, Sumi- 
yoshi, and Kii, and to announce to them the erection of the 
new Palace. 

Intercalary 5th month, 3rd day. Great floods. Com- 
missioners were sent to visit the districts and provinces, one 
after another, making loans to those who, having met with 
disaster, were unable to support themselves, and allowing 
them to fish and cut wood in the hills and forests, the ponds 
and marshes. 

An Imperial order was given that the Kin-kwo-rnio Sutra 
should be expounded in the capital and in the four Home 
provinces. 

4th day. The Buddhist priest Kwan-sei was given a 
present of fifteen hiki of coarse silk, thirty bundles of floss silk, 
and fifty tan of cloth, and he was commended for having made 
white lead.' 

13th day. The Great Gods of Ise addressed the Empress, 
saying :—‘‘ Let the commuted taxes and forced labour for 
the province of Ise be remitted for this year. That being so, 
the thirty-five kin of red silk yarn forwarded by the two 
districts of the Gods should be reduced in value from next 
year.” ? 

15th day. An Imperial order was given to Prince Kahachi, 
Viceroy of Tsukushi, and the rest, saying :—‘‘ Let priests be 
sent to Ohosumi and Ata to propagate the Buddhist religion.” 
He was further made to send up to the capital the image of 
Amida, made by the Great Thang Chief Envoy Kuo Wu- 


) Used as a cosmetic. 

> The highly respectful character 2 is used for the address of the Gods 
to the Empress. The interlinear Kana puts the respectful term tamaye in 
the mouths of the Gods. The districts referred to are Take and Watarahi. 


Jiro. “ 409 


ts‘ung, for the Emperor who lived in the Palace of Ohotsu 
in Afumi. 

6th month, gth day. The senior officials of the districts 
and provinces were commanded each to pray to the celebrated 
mountains, and to the hills and. rivers for rain. 

11th day. Daibu were sent as Envoys to the four Home 
provinces to pray for rain. 

21st day. Official rank was granted to eight labourers, and 
they were commended for their diligence and absence of 
remissness in the construction of the Ohouchi Misasagi.' 

30th day. The Empress inspected the site of the Fujihara 
Palace. 、 

Autumn, 7th month, 2nd day. A general amnesty was 
granted throughout the Empire. But this pardon did not 
apply to those guilty of the ten* crimes, nor to thieves and 
robbers. 

Shikofuchi, Fuse no Ason, Governor of the province of 
Sagami, and others, with the Vice-Governor of the district of 
Miura, and Kusu, Kashima no Omi, who had caught the red 


crows, had rank and presents bestowed on them. Moreover - 


the commuted taxes and forced labour were remitted to the 
district of Miura for three years. 

7th day. A banquet was given to the Ministers. 

gth day. The Empress visited the Palace of Yoshino. 

11th day. Envoys were sent to pray to Hirose and Tatsuta. 

28th day. The Imperial car returned to the Palace. 

On this night Mars and Jupiter approached and receded 
from one another four times in the room of one pace, 
alternately shining and disappearing. 

8th month, 3rd day. Criminals were pardoned. 

17th day. The Empress visited the country-house of the 
Imperial Princess Asuka, and on the same day returned to the 
Palace. 

gth month, gth day. Daibu were despatched to the four 
Home provinces, to attend to the distribution of rice-lands. 


! Of Temmu Tenno. 

2 Rebellion, conspiracy against the sovereign’s person, treason, parricide, 
inhumanity (including murder and mutilation for nefarious purposes), 
sacrilege, unfilial conduct, discord, insubordination, and incest. Mayers, 
P- 350. 


XXX. 28. 


XXX. 20、 


A.D 693. 


410 NIHONGI. 


14th day. The Department of the Shinto religion laid 
before the Empress four volymes of sacred treasures,' nine 
keys, and one wooden stamp. 

21st day. The Governor of the province of Ise presented 
two auspicious stalks of rice. 

The Governor of the province of Echizen presented a white 
moth. 

26th day. An Imperial decree was made, saying :— 
‘‘ Whereas a white moth has been caught on the shore at 
Uragami in the district of Tsunuga, the fief of the God of 
Kebi is increased by twenty houses, making a total, with 
those already attached to his shrine, of ・ 

Winter, roth month, rrth day. Mikata, Yamada no Fubito, 
was granted the rank of Mu-kwo-shi。 He had formerly gone 
to study in Silla as a priest. 

12th day. The Empress went to the Palace of Yoshino. 

roth day. The Imperial car returned to the Palace. 

rrth month, 8th day. Silla sent Pak Ok-ték, and Kim 
Sim-sal, of Keupson rank, etc., as tribute-bearers. Presents 
were made of various values to Oyu, Okinaga no Mabito, of Jiki- 
kwo-shi rank, and to Tsura, Kahachi no Imiki, of Mu-dai-ni 
rank, etc., whom it was proposed to send as Envoys to Silla. 

rrth day. Pak Ok-tok, of Silla, was entertained, and received 
presents in the official building of Naniha. 

12th month, 14th day. Hsti Shou-yen and Sa Hung-k‘o, 
Professors of (Chinese) pronunciation, received grants of 
rice-land, four cho being given to each. 

24th day. Daibu were sent to deliver the tribute from Silla to 
the five shrines of Ise, Sumiyoshi, Kil, Yamato, and Unatari.: 

7th year, Spring, rst month, 2nd day. The rank of ]o-kwo- 
ichi was bestowed on the Imperial Prince Takechi, and that of 
J6-kwo-ni on the Imperial Princes Naga and Yuge. 

On this day an Imperial edict was issued directing that the 
common people of the Empire should wear yellow clothing 
and that slaves should wear black. 

7th day. An entertainment was given to the Ministers and 
Daibu. 





' Probably lists of the contents of the treasuries of the Shinto temples. 
* Shukai.” 
2 In Yamato. The God worshipped was Taka-mi-dama no Mikoto. 


]rro. 4!』 


13th day. Presents were given to all persons of official 
rank in the capital and in the Home provinces of the age of 
eighty years and upwards. Each person received one wadded 
sleeping garment, two hiki of coarse silk, two bundles of floss 
silk, and four tan of cloth. 

15th day. The posthumous rank of Sho-kwo-san was 
granted to Syén-kwang, Prince of Pekche, and a contribution 
made towards his funeral expenses. 

16th day. Presents of cloth of various values were made to 
the men and women of the capital of the age of eighty or 
upwards, and to poor and distressed persons. 


A priest of Funase named Ho-kyo was given three cho of 


rice-land. 
On this day, men of Aya gave a performance of Arare- 
bashiri.' 
2nd month, 3rd day. Silla sent Kim Kang-nam, of Sason 
rank, and Kim Yang-won, of Han-na-ma rank, to announce 
the mourning for the King.’ 
roth day. Prince Kinunuhi and his colleagues, the Com- 
missioners for the construction of the capital, were ordered to 
bury the bodies which had been dug up. 
30th day. Thirty-seven castaways from Silla, named Mucha, 
Monyé, etc., were handed over to Ok-tok and his party. 
3rd month, rst day. There was an eclipse of the sun. 
_ §thday. A sustenance-fief of thirty houses was granted to 
Kudara, Kami no Sukuri, Doctor of the University, of Gon- 
kwo-ni rank, for the promotion of Chinese learning. 
6th day. The Empress visited the Palace of Yoshino. 
rrth day. The rank of Jiki-dai-ni, and a contribution for 
funeral expenses, were granted to Ohoshima, Fujihara no Ason. 
13th day. The Empress arrived from the Palace of Yoshino. 
16th day. Presents of coarse silk, floss silk, and cloth of 
various values were given to Oyu, Okinaga no Mabito, of Jiki- 
kwo-shi rank, and Kogimi, Ohotomo no Sukune, of Gon-dai-ni 
rank, whom it was proposed to send as Envoys to Silla, and 
also to the student priests Bentsu and Shinyei. 


1 A song with dance. At the end of each stanza were repeated the words 
Man-nen arare, i.e. “ May you live for 10,000 years.” It is also called 
Man-zai-raku. 

2 King Sin-mun. 


XXX. 30. 


XXX. 31. 


XXX. 32. 


412 NIHONGI. 


Moreover, a present was made for the funeral expenses of 
the King of Silla. 

17th day. An Imperial decree was issued directing that the 
cultivation throughout the Empire of such vegetable pro- 
ductions as the mulberry tree, hemp, pears, chestnuts, and 
greens,’ should be encouraged, as auxiliaries to the five grains. 

Summer, 4th month, 17th day. Daibu were sent as Envoys 
to visit the shrines and to pray for rain. Moreover, Envoys 
were sent to pray to the Great Abstinence Deity of Hirose, and 
to the Wind-gods of Tatsuta. 

22nd day. Ohotomo no Wobito, Vice-President of the 
Inner Treasury, was by an Imperial decree convicted of dis- 
honest practices, reduced two grades in rank, and dismissed 
from the office he then held. Two. clerks named Oisome no 
Ohoku and Uno no Ohotomo were also convicted of dishonest 
practices, reduced one grade in rank, and dismissed from the 
office which they then held. An auditor named Kose no 
Muraharu, who, although he derived no personal advantage 
from it, was privy to the theft, and allowed it to be committed, 
was therefore reduced in rank by two grades and dismissed 
from his office. Oisome no Ohoku, however, was pardoned, 
on account of his zealous services during the campaign of the 
year Midzunoye Saru. But the proceeds of the dishonest 
practices were confiscated according to law. 

5th month, 1st day. The Empress visited the Palace of 
Yoshino. 

7th day. The Empress arrived from the Palace of Yoshino. 

15th day. A public (Buddhist) great-congregation was held 
within the inner precinct. 

6th month, 1st day. By an Imperial order the Koryo priest 
Pok-ka was restored to the laity. 

4th day. The rank of Jiki-kwo-shi was bestowed on Hirome, 
Hikeda no Ason, Karita, Mori no Kimi, Maro, Kose no Ason, 
Omi-maro, Fujihara no Ason, Tayasu, Kose no Ason, Ike- 
mori, Tajihi no Mabito, and Maro, Ki no Ason, in all seven 
persons, 

Autumn, 7th month, 7th day. The Empress visited the 
Palace ot Yoshino. 


1 Giles has Brassica rapa or rape-turnip. The interlinear Kana has 
awona, which I hive followed. 


Jiro. 413 


12th day. Envoys were sent to pray to the Great Abstinence 
Deity of Hirose and to the Wind-gods of Tatsuta. 

14th day. Daibu were sent as Envoys to visit the various 
shrines and pray for rain. 

16th day. Daibu were sent as Envoys to visit the various 
shrines and pray for rain. On this day the Empress arrived 
from Yoshino. 

8th month, 1st day. The Empress went to the site of the 
Palace of Fujihara. 

17th day. The Empress visited the Palace of Yoshino. 

21st day. The Imperial car returned to the Palace. 

oth month, rst day. There was an eclipse of the sun. 

5th day. The Empress went to the Peak of Tamu no Mine. 
' 6th day. The Imperial car returned to the Palace. 

1oth day. On behalf of the Kiyomibara' Emperor a public 
great-congregation was held within the inner precincts. All 
prisoners were released. 

16th day. The posthumous rank of Tiki-kwo-san was 
granted to Konoma, Kaya no Imiki, and a contribution made 
for his funeral expenses. In this way his services in the 
campaign of the year Midzunoye Saru were rewarded. 

Winter, roth month, 2nd day. It was decreed that from 
this year onwards there should be inspections of the arms kept 
in store by all, beginning with the Princes of the Blood down 
to persons of initial rank. Those of ]o cap-rank down to Jiki 
cap-rank were each to have one suit of armour, one sword, one 
bow, one set of arrows, one elbow: pad,’ and one saddle-horse. 
Those of Gon cap-rank to Shin or initial cap-rank were each 
to have one sword, one bow, one set of arrows, and one elbow- 
pad. Such were to be their provision. 

23rd day. The jin-no* Sutra was begun to be expounded 
in the hundred provinces. This came to a close after four 
days. 

11th month, 5th day. The Empress went to the Palace of 
Yoshino. 

7th day. Presents were given to the Prince and Prime 
Minister, etc., of Tamna, of various values. 

roth day. The Imperial car returned to the Palace. 


' Temmu Tenno. ? See Vol. I.. note to p. 34. 
3 Benevolent kiny. 


XXX. : 


A. し . 694. 


414 NIHONGI. 


14th day. The Priests Hi-yen, Zen-d, and Shin-gi were 
sent to the district of Yasu in the province of Afumi, to try 
the spring of cordial ' waters. 

23rd day. The rank of Jiki-dai-shi was bestowed on Sukuna- 
maro, Hikeda no Ason, of Jiki-kwo-shi rank, and he was 
granted a sustenance-fief of fifty houses. 

12th month, 21st day. Professors of the art of war were 
sent to give instruction and training in the various provinces. 

8th year, rst month, 2nd day. The rank of Sho-kwo-shi was 
granted to Miaruji, Fuse no Ason, of iki-dai-ichi rank, and to 
Miyuki, Ohotomo no Sukune, with an increase of 200 houses 
to the fiefs of each, amounting with those held by them pre- 
viously to five hundred houses. They were also constituted 
the senior members of their Houses. 

7th day. An entertainment was given to the Ministers. 

15th day. The Empress received presents of firewood. 

16th day. An entertainment was given to the public func- 


′ tionaries. 


XXX. 34. 


17th day. The men of Aya gave a performance of Arare- 
bashiri. 

Those of the fifth rank and upwards had archery. 

18th day. Those of the sixth rank and downwards had 
archery. After four days it came to an end. 

roth day. The men of Thang gave a performance of Arare- 
bashiri. 

21st day. The Empress visited the Palace of Fujihara, and 
returned to the Palace on the same day. 

23rd day. The ranks of Mu-kwo-shi, etc., were conferred on 
seven men of Great Thang and two Sushen (Manchus). 

24th day. The Empress visited the Palace of Yoshino. 

3rd month, 1st day. There was an eclipse of the sun. 

2nd day. Maro, Ohoyake no Ason, of fiki-kwo-shi rank, 
Yashima, Utena no Imiki, of Gon-dai-ni rank, and Honjitsu, 
Kibumi no Muraji, were appointed Governors of the mint for 
(copper ?) cash.’ 


1 The interlinear Kana has ko-zake, a kind of sweet liquor made from 
rice. A natural spring is meant, perhaps with some medicinal qualities. 
See below, XXX 34. 

2 The appointment of two mint officials with a nearly similar title is 
recorded in the “Shoku Nihongi” under the year 708, 2nd month. It is 


JiTo. 415 


11th day. An Imperial edict was issued, as follows :—‘ In 
all cases where persons of no official rank are appointed as 
District Governors, the chief officials shall receive the rank of 
Shin-kwo-ni, and the assistants that of Shin-dai-san.”’ 


there stated that these officials were then appointed for the first time. The 
so-called first discovery of copper in Japan In this year relates only to a find of 
native copper in the province of Musashi. This was the occasion of the 
name Wado (workable copper, not mere ore) being given to the year-period 
which began with 708. 

The“ Nihonshi ” contains a notice under the year 698 of copper being pre- 
sented by the province of Inaha. This is the first historical notice of the 
production of copper in Japan. It is probable, however, that copper was 
worked long before this time in a country which is so rich in ores of this 
metal. The goid-copper images of Buddha referred to in Suiko Tenno's 
reign, p. 133, Vol. II. A.D. 605, may have been made of Japanese copper, 
though there is no direct evidence to this effect, and from the frequent 
mention of copper and other metals among the “tribute” articles brought 
from Corea, it is evident that imported copper was well known. The Sun- 
goddess Myth (Vol. I. p. 47) speaks of copper, and there is frequent mention 
of mirrors and bells which were made chiefly of copper. 

I think it is not too much to say that there is no positive evidence what- 
ever in the “ Kojiki” or “ Nihongi” of the use of bronzs in ancient Japan. 
The Japanese word for bronze, viz. karakane or metal of Kara, indicates that 
the Japanese first became acquainted with this metal as an importation 
from Corea. This word does not occur in the “ Nihongi,” but the term 
copper may have sometimes included the mixed metal. Besides, the more 
ancient specimens of bronze found in Japan do not contain lead, which is 
a characteristic constituent of the karakane introduced from China in later 
times, so that the absence of this term from the “ Nihongi ” is not conclusive. 
It is, nevertheless, curious, when we remember the frequency with which 
bronze is referred to in Homer, that no specific mention of this metal is to 
be found in the ancient Japanese records. 

The evidence of the use of bronze in Japan, however, is not confined 
to literature. Mr. W. Gow:and has examined a number of bronze swords and 
other objects dug up chiefly in Kiushiu under circumstances which point to 
a great antiquity, and he informs me that an actual mould in which they 
were cast has been discovered in Chikuzen. No tron objects of equal age 
have been found. Those who are interested in this subject would do well 
to consult Mr. Gowland’s “Art of Casting Bronze in Japan,” contributed to 
the “ Journal of the Society of Arts” in May, 1895. 

The case for a bronze age in Japan presented by him is a strong one, but 
how far the existence of the objects which he describes can be explained by 
the frequent commercial relations of Japan with the continent 1s a question 
on which I shall offer no opinion. 

See also Anderson’s “ Glyptic Art” in Introduction to Murray’s “ Hand- 
book,” 2nd ed. p. [109]. et seqq. 


XUN. 35. 


416 NIHONGI. 


‘16th day. The Empress made an edict, as follows :—“ In 
the seventh year of our reign, the year Midzunoto Mi of the 
Cycle, a spring of cordial waters bubbled up at Mount Tsuga- 
yama in the district of Yasu in the province of Afumi. Persons 
afflicted with all manner of diseases went tostay at the Temple 
of Yasudera, and great numbers were healed. Therefore four 
cho of rice-land and sixty tan of cloth are granted to it, and the 
district of Yasu is exempted for this year from commuted taxes 
and forced labour, and from miscellaneous corvées. The local 
authorities, from the chief down to the clerks, are advanced 
one grade in rank. To: those who first made proof of the 
spring of cordial waters, viz. Kadono no Hatsuki and the 
daughter of Kudara no Tsurara, these are given two hiki of 
coarse silk each, ten tan of cloth, and ten mattocks.”’ 1 

22nd day. Offerings were presented at the various shrines. 

23rd day. Presents of coarse silks and cloth, varying in 
value in the case of each, were made to the officials of the 
Department of the Shinto religion from the chief down to the 
Hafuri, in all 164 persons. 

Summer, 4th month, 5th day. The posthumous rank of 
Jo-dai-shi was conferred on Prince Kahachi, Viceroy of 
Tsukushi, and a contribution made towards his _ funeral 
expenses. 

7th day. The Empress went to the Palace of Yoshino. 

13th day. Envoys were sent to pray to the Great Abstinence 
Deity of Hirose and to the Wind-gods of Tatsuta. 

14th day. The Empress arrived back from the Palace of 
Yoshino. 

17th day. A contribution was sent towards the funeral 
expenses of the Doctor of Law' Do-yen. 

5th month, 6th day. The Ministers and Daibu were enter- 
tained within the inner precincts (of the Palace). 

rrth day. One hundred copies of the Kin-kwo-myo Sutra 
were sent and deposited in the various provinces, to be read 
without fail when the moon of the first month was in her first 
quarter. The fees (to the priests) were to be defrayed from 
the public revenues’ of the province. 

6th month, 8th day. A white copper-pheasant was presented 


1 Risshi, a rank in the Buddhist priesthood. 
2 There is no question of money here, everything was in kind. 


- JITO. 417 


by the district of Sarara in the province of Kahachi. The 
Governor and Vice-Governor of the district of Sarara received 
each a grade of rank and presents, and the rank of Shin-kwo-ni 
was granted to Karakuni, Osakabe no Miyakko, who had caught 
it. He also received presents. 

Autumn, 7th month, 4th day. Inspectors ' were sent to the 
provinces. 

15th day. Envoys were sent to pray to the Great Absti- 
nence Deity of Hirose and to the Wind-gods of Tatsuta. 

8th month, 17th day. One hundred and four priests were made 
to enter religion for the sake of the Imperial Princess Asuka. 

gth month, 1st day. There was an eclipse of the sun. 

4th day. The Empress proceeded to the Palace of Yoshino. 

22nd day. Prince Mino, of ]6-kwo-shi rank, was appointed 
Viceroy of Tsukushi. 

Winter, roth month, 2oth day. The rank of Shin-dai-shi 
was bestowed on a man of the district of Araki, in the province 
of Hida, named Otokunibe no Otohi, who had caught a white 
bat. He also received a present of four hiki of coarse silk, four 
bundles of floss silk, and ten tan of cloth, and his house was 
exempted from all forced labour whatever during his life. 

11th month, 26th day. There was an amnesty for criminals, 
from those guilty of capital crimes downwards. 


XXX. 36. 


12th month, 6th day. The Empress removed her residence 


to the Palace of Fujihara. 

gth day. The public functionaries paid their respects at 
Court. 

10th day. Presents of various values were made to all from 
the Princes of the Blood down to the Governors of districts, 
consisting of coarse silk, floss silk, and cloth. 

12th day. A banquet was given to the Ministers and 
Daibu. 

gth year, Spring, rst month, 5th day. The rank of ]o-kwo- 
ni was conferred on the toneri of Imperial Princes. 

7th day. An entertainment was given to the Ministers and 
Daibu within the inner precinct (of the Palace). 

15th day. Firewood was presented to the Empress. 

16th day. An entertainment was given to the _ public 
functionaries. 


1 Jun-satsu-shi. 
VOL. II. Ee 


A.D. 695. 


XXX. 37. 


418 NIHONGI. 


17th day. There was archery lasting for four days. 

Intercalary 2nd month, 8th day. The Empress went to the 
Palace of Yoshino. 

15th day. The Imperial car returned to the Palace. 

3rd month, 2nd day. Silla sent Prince Kim Nyang-nim, the 
Po-nyéng' Pak Kang-kuk, of Sal-son* rank, and Kim Chyu- 
han and Kim Chhyung-syon, of Han-na-ma rank, to present a 
memorial regarding the government of their country, to offer 
tribute and to bring presents. 

11th day. The Empress went to the Palace of Yoshino. 

14th day. The Empress arrived from Yoshino. 

22nd day. Hakase, Fumi no Imiki, of Mu-kwo-ni rank, 
Shimo-osa * no Morota, of Shin-kwo-san rank, and others 
were sent to Tane* to obtain the barbarians’ dwelling-place. 

Summer, 4th month, gth day. Envoys were sent to pray to 
the Great Abstinence Deity of Hirose and to the Wind-gods 
of Tatsuta. 

17th day. The posthumous rank of Jiki-kw6-san was con- 
ferred on Yemishi, Kamo no Ason, and a contribution made 
towards his funeral expenses. [His original rank was Gon- 
dai-ichi.] The posthumous rank of Jiki-dai-shi was conferred 
on Akamaro, Fumi no Imiki, and a contribution made towards 
his funeral expenses. [His original rank was Dai-san-chiu.] 

5th month, 13th day. An entertainment was given to the 
Hayato of Oho-sum1. 

21st day. The Empress witnessed wrestling by the Hayato 
at West * Tsuki no moto. 

6th month, 3rd day. Daibu were sent as Envoys to visit the 
shrines of the capital and the four Home provinces and pray 
for rain. 

16th day. Honorary gifts of various values were made to 
all high officials who were eighty years of age or more, or who 
were affected by chronic disease. 


1 Apparently the name of an office. 2 The proper word is Chap-son. 

3 Shimo-osa means junior interpreter. There was a family of this name, 
but it is not quite clear that the name and function did not go together in 
this case. 

4 Viz. Tanegashima, an island off the south coast of Satsuma. 

5 Referring to its position West of the Temple of Asuka. Tsuki is the 
name of a tree, the Planera. 


Jiro. 419 


18th day. The Empress went to the Palace of Yoshino. 

26th day. The Empress arrived from Yoshino. 

Autumn, 7th month, 23rd day. Envoys were sent to pray 
to the Great Abstinence Deity of Hirose and to the Wind-gods 
of Tatsuta. 

26th day. Presents were made of various values to the 
Envoys whom it was proposed to send to Silla, viz. Kenu, 
Wono no Ason, of Tiki-kwo-shi rank, Hakatoko, Yuki no 
Muraji, of Mu-dai-ni rank, and others. 

8th month, 24th day. The Empress went to the Palace of 

Yoshino. 

' 30th day. The Empress arrived from Yoshino. 

gth month, 4th day. The prisons were visited, and those 
persons were released who were suffering sentences of minor 
banishment or imprisonment. 

6th day. Kenu, Wono no Ason, and his colleagues started 
for Silla. 

roth month, rrth day. The Empress went to Yonahari in 
Uda. 

12th day. The Empress arrived from Yonahari. 

12th month, 5th day. The Empress went to the Palace of 
Yoshino. 

13th day. The Empress arrived from Yoshino. 

Prince Hatsuse was granted the (posthumous) rank of Jé- 
dai-shi, and a contribution made for his funeral expenses. 

roth year, Spring, 1st month, 7th day. The Ministers and 
Daibu were entertained. 

11th day. The rank of Jiki-dai- shi was conferred on Nam- 
chyon, Prince of Pékché. 

15th day. Firewood was presented to the Empress. 

16th day. An entertainment was given to the Ministers and 
public functionaries. 

18th day. The Ministers and public functionaries had 
archery at the South Gate. 

2nd month, 3rd day. The Empress went to the Palace of 
Yoshino. 

13th day. The Empress arrived from Yoshino. 

3rd month, 3rd day. The Empress went to the Palace of 
Futa-tsuki. 

12th day. Presents were given of coats and trousers of 

Ee 2 


A.D. 696. 
XXX. 38. 


XXX, 3¢. 


420 NIHONGI. 


brocade, of dark red and deep purple coarse silks, of axes, etc., 
to Inari and Mushi, Yemishi of Watarijima of Koshi, and to 
Shirasu and Yeso, men of Sushen. 

Summer, 4th month, roth day. Envoys were sent to pray 
to the Great Abstinence Deity of Hirose and to the Wind-gods 
of Tatsuta. 

27th day. The rank of Tsui-dai-ni was conferred on Mono- 
nobe no Kusuri, of the district of Kazehaya in the province of 
Iyo, and to Mibu no Moroshi, of the district of Kahashi in the 
province of Higo. Moreover, each of them received presents 
of 4 hiki of coarse silk, 10 bundles of raw silk, 20 tan of cloth, 
20 mattocks, 1000 sheaves of rice, and 4 cho of rice-land. 
They were excused from the commuted taxes and forced 
labour due from their houses. This was by way of consolation 
for their long sufferings in the Thang country.’ 

28th day. The Empress went to the Palace of Yoshino. 

5th month, 2nd day. By Imperial command the title of 
Imiki was conferred * on Tsunade, Hada no Miyakko, of Dai- 
kin-jo rank. 

4th day. The Empress arrived from Yoshino. 

8th day. The rank of Tiki-kwo-shi was conferred on Oho- 
sumi, Wohari no Sukune, and he was also given forty cho of 
rice-land. 

13th day. The posthumous rank of Tiki-kwo-shi was granted 
to Momoye, Oho-koma no Muraji, and a contribution given 
towards his funeral expenses. 

6th month, 18th day. The Empress went to the Palace of 
Yoshino. 

26th day. The Empress arrived from Yoshino. 

Autumn, 7th month, rst day. There was an eclipse of the sun. 

2nd day. Criminals were pardoned. 

8th day. Envoys were sent to pray to the Great Abstinence 
Deity of Hirose and to the Wind-gods of Tatsuta. 

roth day. His Highness the after * Imperial Prince died. 


1 They were taken prisoners in the campaign undertaken for the support 
of Pékché. See above, XXVII. 7. 

2 This was a posthumous honour. 

3 The “Shikai” thinks that we should read Prince Imperial here. 
Prince Takechi is meant, who stood second in the line of succession. 
Hence the epithet “ after.” 


Jiro. 421 


8th month, 25th day. The rank of ]iki-kwo-ichi was con- 
ferred on Homuchi, Oho no Omi, and presents given him as a 
reward for his services from the beginning, and for his strict 
guardianship of the barrier.’ 

oth month, 15th day. The posthumous rank of Jiki-dai-ichi 
was conferred on Ihose, Waka-zakurabe no Ason, and a contri- 
bution made towards his funeral expenses, in honour of his 
services from the beginning. 

Winter, roth month, 17th day. The Udaijin, Tajihi no 
Mabito, was granted (permission * to use) a carriage and a staff, 
and so in this way sympathy was shown on his retirement from 
office. 

22nd day. One hundred and twenty retainers were 
granted to the Udaijin, Tajihi no Mabito, of Sho-kwo-san 
rank; eighty each to the Dainagon, Miaruji, Abe no Ason, 
and Miyuki, Ohotomo no Sukune, both of Sho-kwo-shi rank, 
and fifty each to Maro, Iso no Kami no Ason, of Jiki- 
kwo-ichi rank, and Fubito, Fujihara no Ason, of Tiki-kwo-ni 
rank. 

11th month, roth day. Thirty houses were granted as a 
sustenance-fief to Bends, a priest of the Great Temple of the 
Great Palace. | 

12th month, rst day. An Imperial order was given that the 
Kin-kwo-myo Sutra should be expounded, and that every year 
on the last day of the twelfth month ten persons of a pure life 
should be made to enter religion. 

11th year, Spring, ist month, 7th day. An entertainment 
was given to the Ministers and Daibu. 

11th day. Presents of rice in ear of various values were 
given to all widowers, widows, orphans, and childless persons, 
to those suffering from grave disease, and to those who from 
poverty were unable to support themselves, throughout the 
Empire. 

16th day. An entertainment was given to the Ministers and 
public functionaries. 

2nd month, 28th day. Kunimi, Tahema no Mabito, of 
Jiki-kw6-ichi rank, was appointed Grand Tutor of the Heir 

1 He was warden of the Suzuka barrier, on the road to Fuha, during the 


civil war. 
2 On account of his age. 


A.Ds 697. 


XXX。 40. 


422 NIHONGI. 


Apparent,' Atomi, Michi no Mabito, of Jiki-kwé-san rank, was 
appointed Director of the Spring Palace,? and Ahamochi, Kose 
no Ason, of Jiki-dai-shi rank, Assistant Director. 

3rd month, 8th day. A public great-congregation was held 
at the Eastern Palace.’ 

Summer, 4th month, 4th day. Ranks, from that of Jé to 
that of Jiki, were conferred on the selected persons (for office), 
discrimination being made in the case of each. 

7th day. The Empress went to the Palace of Yoshino. 

14th day. Envoys were sent to pray to Hirose and Tatsuta. 

On this day the Empress arrived from Yoshino. 

5th month, 8th day. Daibu were sent as Envoys to the 
various shrines to pray for rain. 

6th month, 2nd day. Criminals were pardoned. 

6th day. An Imperial order was made that Sutras should 
be read in the temples of the Home provinces. 

15th day. Persons of the fifth and lower ranks were sent to 
cleanse out the temples of the capital. 

roth day. Offerings were distributed to the Gods of Heaven 
and Earth.‘ 

26th day. The Ministers and public functionaries began to 
make votive images of Buddha for the sake of the Empress’s 
illness. 

28th day. Daibu were sent as Envoys to visit the various 
shrines and pray for rain. 

Autumn, 7th month, 7th day. At midnight, one hundred 
and nine habitual* thieves were pardoned, and four pieces of 
cloth given to each. But those from the outer provinces received 
twenty sheaves of rice each. 

12th day. Envoys were sent to pray to Hirose and Tatsuta. 

2gth day. The Ministers and public functionaries prepared 


1 The recognition in this capacity of Prince Aru, grandson of Temmu 
Tenno and son of the Prince Imperial Kusakabe, afterwards Mommu Tenno。 
on the sixteenth day ofthis month, is recorded by other authors, but is some- 
how omitted in the “ Nihongi.” 

2 The Heir-Apparent's Palace. 

3 The Heir-Apparent's Palace. 4 Shinto. 

> There is probably something wrong with the text here. The “ Shukai” 
offers an emendation which would mean “ thieves who habitually wore the 
cangue., 


Jiro. 423 


a festival for the installation ' of Buddhist images in the Temple 

of Yakushiji. 

_ 8th month, rst day. The Empress,? having decided on this XXX 41. 
measure in the forbidden precinct, abdicated the Imperial 

Dignity in favour of the Prince Imperial. 


1 Lit. opening the eyes. 


3 She died five years later. Her body was cremated, the first instance of 
the application of this Indian practice to a Japanese sovereign. 


THE END. 





ERRATA ET ADDENDA. 


VOL. I. 


Page 2, line 3. For ‘drawn out’ read ‘ diffused.’ 


9 


4. The character 野 is sometimes transliterated no and sometimes 
nu—a confusion common with the Japanese themselves. 

5, 1.15. For ‘it had’ read ‘ which has.’ 

6, note 2. For Oho-to nochi Florenz plausibly suggests Oho-tono-ji, 
i.e. ‘ the elder of the august palace.’ 

note 3. Omotaru. Better ‘ face-perfect.’ 
‘note 3. Florenz suggests with great probability that awo is here 
only an interjection like aya. 
last line of notes. For ‘ Jirja’ read ‘Jinja,’ 

8, line 14 from bottom. For ‘ place’ better ‘ female.’ 

9, 1.11. For ‘game’ read ‘ gane.’ 

10, note. For ‘first jewel’ read ‘lucky jewel.’ 

14, 1.14. For ‘ Chi-iwo-aki’ read ‘ Chi-i-ho-aki.’ 

near bottom. For ‘has a place,’ etc., read ‘is completely formed 
and has a place called.’ 

15, near bottom. Read ‘To think of the words of the woman having 
been spoken first !’ 

18, near bottom of text. For ‘ladder’ read ‘pillar.’ 

23, 1.15, 18. For ‘suchi’ read ‘ dzuchi.’ 

1.29. Omit ‘no Kami’ after ‘ Kura o Kami.’ 
note 4. Read ‘in error for yase, having many reaches.’ 

24, 1.7. For ‘Izanami’ read ‘ Izanagi.’ 

26, |. 3 from bottom. For ‘I will wash’ read ‘ So he washed.’ 

27, 1.14. For ‘Soko’ read ‘ Uha.’ 

31, note 7. Na is here probably for no, the genitive particle. 

40, line 5 from bottom. For ‘ when the seed,’ etc., read ‘in spring 
sowed seed over again, and broke down,’ etc. 

42, add to note 2 :—‘ Here and at p. 186 the Eternal Land is probably 
the continent of Asia. The cock is called Kuda-kake in the “ Ise- 
Monogatari ” (Mabuchi's Edition II. 44), where Mabuchi explains 
Kuda as put fo. Kudara, the name of a Corean kingdom.’ 

47, 1.24. For ‘drew herself up,’ etc., read ‘felt 111 all over.’ 

near bottom, add note :—‘ This is the literal translation, but, as we 
learn from the “Shiki,” the “combs ? here mentioned were really 


426 


ERRATA ET ADDENDA. 


Sakaki branches stuck in the ground with tree-fibre hung from 
them as offerings.’ 


Page 48, 1. 12, 13. For ‘he’ read ‘ were.’ 


49, 1.12. For ‘Ono-kori-dome’ read ‘ Ishi-kori-dome.’ 

51, 1.16 and 21. Transpose ‘ nght’ and ‘left’ in these lines. 

55,1. 10, 14. For ‘ Mitsu’ read ‘ Mi.’ 

1. 13. After ‘yashima’ add ‘de,’ and at the end of note 5 the 
word ‘ hand.’ 

56,1. 20. For‘ Ina’ read ‘ Ma.’ 

57, 1. 18 et seqq. For ‘Iso’ read ‘I.’ 

6o, 1. 4. Read ‘can we Say,’ etc. 

64, 1.8. For ‘ hoho ninigi’ read ‘ho no ninigi.’ 

66, 1.16. ‘The sparrows,’ etc., should not be indented. 

67, 1.6. Omit ‘ parents.’ 

l.9. Better ‘abhor mistaking.’ 
69, note 5. Mars and Jupiter are also mentioned. 
71,1. 4. Read ‘Oho-yama tsu mi no Kami.’ 
note 4. After ‘muro’ insert ‘ except in composition.” 

72, add to note :—‘ Blackmore, in “ Lorna Doone,” mentions a practice 
in the West of England “ of keeping all rooms underground. We 
say that thus we keep them warnier, both for cattle and men in 
the time of winter, and cooler in the summer time.”’ 

74, 1.22. Read ‘ the coffined corpse.’ 

81, 1. 13. For ‘loyal behaviour’ read ‘ extreme loyalty.’ 

1.6 from bottom. Before “Ma-hitotsu insert ‘Ame no.’ 

83, 1. ii. After ‘attendance’ add ‘in the hall.’ 

85,1. 10. Read ‘ Now I suspect that it is not my child.’ 

89, 1. 23. Read ‘Chichi hime no Mikoto, daughter of Honohata hime, 
daughter of,’ etc. 

1. 6 from bottom. Add ‘Ama no’ before ‘ Kaguyama.’ 
last line but one et seqq. For ‘she’ read ‘he.’ 

g1, 1.19. Read “Tama-yori hime no Mikoto, child of Yorodzu hata 

hime, child of Taka mimusubi no Mikoto.’ 

. 24. Read ‘ Kachi-haya-bi.’ 

1. 26. Add ‘ Hono’ before ‘ Ninigi.’ 

93, 1.1. Before ‘ Hoho-demi’ add ‘ Hiko.’ 

o5, 1.4 from bottom. After ‘acquired’ insert ‘a sea-gift while the 
younger brother Hiko-hoho-demi no Mikoto had acquired.’ 

g6, margin. For ‘ 32’ read ‘ 37.’ 

1. 3. Omit ‘ Cassia.’ 

97, 1.7. Filth of earth, The human body is meant. A Buddhist 
idea. 

100, note. There are earlier mentions of the Hayato, but their institu- 
tion as an Imperial guard probably belongs to the latter end of 
the seventh century. There are numerous indications that this 
legend is of recent date. 

103, 1.16 For‘ Hi’ read ‘ Ho.’ 


[eel 


ERRATA ET ADDENDA. 427 


Page 104, 1. 18. For ‘bathing women’ read ‘ warm-drink-women,’ and for 


99 


3》 


” 


*washerwoman read ‘ bathing-woman.’ 
106, 1.8. After ‘dais’ add ‘ and invited him to come in.’ 
107, |. 3. For ‘teach it to me’ read ‘save me therewith.’ 
ioo. After the Chinese characters insert ‘or Tenno.’ 
110, 1.12. For ‘pointing to’ read ‘ including all.’ 
add to note :—‘ The legend related at p. 128 is an additional indica- 
tion of an earlier settlement of Yamato by emigrants from the 
West. The “ Kiujiki” states that Nigi-hayahi descended from 
Heaven in Kahachi, and subsequently removed to Yamato.’ 
111, line 2 from bottom. Read ‘and causing him to take it, pulled 
him,’ etc. . 
1. 21. Read ‘ships and oars’ instead of ‘ helms of his ships.’ 
1.6. For ‘ Kafuchi’ here and elsewhere read ‘ Kahachi.’ 
113, 1. 11. After ‘koma’ read ‘and in this way to enter,’ etc. 
115,1.7. For ‘chastise’ read ‘reduce.’ 
1.8. For ‘I can’ read ‘and,’ and omit ‘ upon which’ in next line. 
1. 8 from bottom. Read ‘the Emperor's army.’ 
l. 4 from bottom. For ‘wandered about’ read ‘were stayed and 
knew not whither,’ etc. 
116, 1.9. After ‘ body’ insert ‘ opened out a way across the mountains 
and.’ 
118, 1.2. For ‘they’ read ‘he? - 
last line. No ko, ‘the child of,’ should be taken as part of the 
name, viz. Iha-oshi wake no ko. Similarly Nihe-motsu no ko a 
few lines further down. 
119, 1. 12. By ‘force of men,’ ‘army of women,’ is probably intended 
only virile or strong troops and effeminate or weak troops. 
120, 1. 18. After grass add ‘rain coat and.’ 
1.24. Read ‘whether or not I shall be successful in founding the 


Empire.’ 

121, 1. 19. Read after ‘river’ ‘Their mouths turned downward and 
after,’ etc. 

122. Inthe poetry repeat the line ‘ Like the Shitadami’ after ‘my 
boys.’ 


123. In the poetry add after ‘ stay 一 


‘Though men in plenty 
Coming enter and stay.’ 


1. 13. Read ‘I will stand up and sing.’ 

The same correction in 1. 16. 
124. Transpose the two poems on this page. 

1. 2 from bottom. Read ‘ten and more.’ 
125, 1. 20. Add ‘thus’ before ‘ cried.’ 
126, 1.15. Better ‘ were not without weariness 一 

After first line of poetry insert the line, ‘With shields in a row.’ 
127. Transpose the poems. 


428 


ERRATA ET ADDENDA. 


Page 129, 1. 4. For ‘Tada’ read ‘ Hata.’ 


1.5. The Japanese have indifferently hafuri or hofuri. Hafuri is 
the proper spelling, hofuri being meant to represent the contracted 
form hori. 

130, 1.9. After ‘ Katsuraki’ read ‘ Now the ancient name of the land of 

'  Thare was Kataru or Katatachi.’ . 

131, note 6. For ‘evergreen’ read ‘ deciduous.’ 

133, 1.6. Better read ‘to use allusive verses and topsy-turvy words 
SO as,’ etc. 

134, 1.6. For ‘ Katsurano’ read ‘ Kadono.’ 

138, 1. 2. Omit ‘ Hohodemi.’ 

1. 3. Add ‘hime’ after * Isuzu’ 

1.io. For ‘Kama’ read ‘ Kami.’ 

142, 1.9. Before ‘daughter’ insert ‘ Howi-hime.’ 

148, 1.6. After ‘Emperor’s’ insert ‘ younger.’ 

l. 10. After ‘Awotama’ insert ‘ Kake.’ 

1. 11. After ‘yasu’ add ‘ hiko.’ 

1. 6 from bottom. ‘Ancestor of the Hodzumi no Omi’ should come 
in at the end of the sentence. 

150, 1. 8. For ‘of wide culture’ read ‘ broad-minded.’ 

1. 5 from bottom. Read ‘ daughter of the Tohe of Araka (or Ara- 
kaha) in the land of Ki! 

l. 4from bottom. Add after ‘had’ ‘ Toyo-ki-in-hiko.) Omit period 
after ‘ Oho-ama.’ 

152, 1.6 from bottom. Read ‘Is not this non-acceptance cruel ?’ 

153, 1. 4 from bottom. Add after ‘Shiko-wo’ ‘the ancestor of the 
Mononobe no Muraji.’ 

161, 1.2. Read ‘ Families were well supplied.’ 

164, note 2, Read ‘in Japanese Keirin.’ 

168. Read ‘ Judging from the implements which this ox is carrying, 
he is surely intended to be killed and eaten.’ 

172, 1.2. For ‘slay’ read ‘attack,’ 

178, 1.9. After ‘land’ read ‘and that I should personally conduct the 
government of the great earth。 The covenant was already 
completed. But although,’ etc. 

1. 22. For ‘ Kuka’ read ‘ Fukayu.’ 

181, last two lines. Read ‘ If I am to be united to this beautiful person 
I shall surely see a happy omen on the way.’ 

182, last line. Read ‘ Then he said to the courtiers.’ 

183, 1.5. After ‘ Tohe’ insert ‘ of Yamashiro.’ 

189, last line. For ‘goro’ read ‘ gokoro.’ 

191, 1]. 1 and 2. For ‘ goro’ read ‘ gokoro.’ 

193, 1. 4. For ‘hard’ read ‘ sakaki.’ 

194, 1. 21. Omit ‘muro.’ 

195, 1.6 from bottom. For ‘ It will be,’ etc., read ‘ Their spear points 

. are not to be matched,’ and omit ‘ For.’ 

196, 1.27. For ‘Ki’ read ‘ Hi.’ 


ERRATA ET ADDENDA. 429 


Page 197, ]. 18. For ‘to’ read ‘through.’ 


99 


1. 9 from bottom. For ‘ people ’ read ‘ their tribe.’ 
206, 1.8 from bottom. Add note, ‘i.e. a Deity incarnate in human 
form.’ 
208, 1.8. For ‘Mount Ohoyama read ‘the great mountains.’ 
209, 1.17. Read ‘ But he got up with difficulty and returned,’ etc. 
221, 1. 5 from bottom. ‘ Dazzling to the eyes’ is better construed with 
*gold and silver,’ etc. | 
224, 1.5 and 10. Read ‘ Tarashi-nakatsu hiko.’ 
225, 1.1. Woyamada. 
226, 1.19. For ‘ powerful frame’ read ‘stubborn nature.’ 
1. 24. For ‘returned’ read ‘ removed.’ 
228, 1. 22. For ‘take possession of’ read ‘ seek.’ 
237, 1.7. For ‘Soon a later day, etc., read ‘Again they said “ Bring 
a lute and give it to the Empress.” ’ 
note 7. Mikokoro is a makura-kotoba of Hirota. 
1.8. Read ‘ What ill-sounding things the woman says !’ 
239, 1. 3. For *‘ Katsurano’ read ‘ Kadono.’ 
L 14-17. Read— 


‘ Noble with nobles, 
Cousin with cousins.’ 


240, 1.19. For ‘ Midzunoto,’ etc., read ‘ Kanoto Mi’ (18th). 

242, 1. 3. For ‘Emperor’ read ‘Grand Empress.’ 

246, 1.8. Read ‘In the course of the seventh month of,’ etc. 

248, 1.5. After ‘tribute’ add ‘which they made the tribute of their 
Own country.’ 

1.6. After ‘Silla’ add * mean articles.’ 

250, 1. 12 from bottom. For ‘ Corea’ read ‘ Pékché.’ 

251,1. 16. Read ‘It is so distant that it cannot be reached in seven 
days’ journey.’ ° 

254, 1. 13. Read ‘This agreed with the elbow-pad worn by the 
Empress as a manly accoutrement.’ 

255, 1.1. For ‘ Tsutsuhi’ read ‘ Kebi.’ 

l. 15. For ‘younger’ read ‘elder.’ 
]. 11 from bottom. For ‘ Prince’ read ‘ Princess.’ 
1. 7 from bottom. For ‘ Mago’ read ‘ Ito.’ 

257, 1. 7. For ‘Kadzu’ read ‘ Kadono.’ Chiba, ‘thousand leaves,’ 
is a makura-kotoba of Kadono, Kado (or Kadzura) meaning a 
creeper. 

1. 5, and in p. 258. After ‘ Umashi’ add “uchi 

259, l. 1. After ‘ Tsurugi’ add ‘ Karu.’ 

l. 19. For ‘the upper’ read ‘a.’ 

260, 1. 5 of poetry. ‘River fork’ is perhaps better ‘ Kahamata,’ the 
name of a river. 

264, 1. ro from bottom. For ‘ kebi’ better read ‘momi.’ 

265, note. For 奏 read #. 


430 ERRATA ET ADDENDA. 


Page 266. Poetry. Dr. Florenz interprets the last three lines as follows— 


‘Yield to one side 
(In order that) I may see 
My departing spouse of Kibi.’ 
» 267. For ‘Ahiru’ read ‘ Kamo.’ 
» 271, 1.12. For ‘Oho-kuma’ read ‘ Oho-sumi.’ 
276. For ‘sent it’ read ‘ went.’ 
277, 1.6. For ‘my abdication’ read ‘his self-abnegation. 
note. Read ‘ Chihaya-bito.’ 
278, 1. 8 from bottom. Read ‘But for the three years that We have 
now reigned over the people,’ etc. 
279, 1. 3. Read ‘no robes of state or shoes were made for him except 
when worn out.’ 
1.5. Read after ‘broths’ ‘were not renewed except when they 
became sour or putrid.’ 
284. Poetry. For first two lines read— 
* By the rule established 
For nobles.’ 


し / 


293, |. 5 from bottom. For ‘Empress’ read ‘Emperor.’ 
» 294, 1.21. For ‘ Taka-ama’ better ‘ Taka-kahi’ (falcon-feed). 
298, 1.6. For ‘melts’ read ‘is distributed.’ 
304, 1.4. For ‘Furu no’ read ‘ Furu in.’ 
305, 1. 4. Before ‘ Hayato’ insert ‘ an attendant.’ 
» 322, note 1. ‘Na-nori-ahi’ should be ‘na-nori-so,’ ‘tell it not.’ 
323, 1.6. Read ‘But the sea was deep and they,’ etc. 
326, 1. 3 from bottom. For ‘made them go back’ read ‘returned. 
329, 1. 3 from bottom. Read ‘one whit disagreeable.’ 
ゎ 335. Poetry. For ‘nine-fold’ read ‘seven-fold.’ 
336, 1. 4 from bottom. Omit ‘a place belonging to.’ 
note 3. Add ‘ Fukuro probably means mother here.’ 
338, 1. 4. Before ‘woman’ insert ‘ man and.’ 
Last line but one, read ‘they were’ for ‘she was.’ 
340, last line. Read ‘ The only persons whom he favoured.’ 
341, 1.7. After Princess add ‘and has made her pregnant.’ 
っ 342,1.12. After ‘flying’ add ‘and bit the Emperor’s elbow.’ 
349, 1.17. For ‘get instructions’ read ‘ proceed by way of.’ 
351, note 2. For ‘ Bekkako’ read ‘ Kokkeko’ or ‘ Kakero.’ 
ゎぉ 359, 1. 26. For ‘Autumn’ read ‘ Winter.’ 
ゎ > 302, 1.15. Read ‘ How nearly I had destroyed the man !’ 
306, 1.14. For ‘beside himself with shame’ read ‘for shame at his 
unsuccess.’ 
1. 7 from bottom. For ‘who’ read ‘and.’ 
» 369, note 2. Better to take smoke and fire as signs of plenty, which 
extend for 10,000 ri. 
» 370, 1.5. Read “How should not we, with our whole hearts, address 
them decrees of cordial warning?’ 


ERRATA ET ADDENDA. 431 


Page 370, 1. 20. Read ‘many years have now passed, and it (my death) 


we 
~~ 


39 


cannot be called premature.’ 


1. 5 from bottom. Read ‘should gain his purpose of uniting,’ etc. 
371, 1. 3,4. Read ‘ The serfs of the Ohomuraji are wide-spread,’ etc. 

1. 14. Read ‘ Your serfs are very numerous.’ 

1.16. Read ‘Is it not better to keep safe our persons and avoid 


risk rather than by such an announcement to bring on ourselves 
ruin ?? 


386,1. 10. After Dignity read ‘to the great delight of the functionaries 


who were in attendance.’ 


390, 1. 11 from bottom. Read ‘ There are no words without response : 


no virtuous action without requital.’ 


1. 8 from bottom. For ‘ feasts’ read ‘has obtained.’ 
399, 1. 3. Read ‘ Oho-iratsume. 
400, note 3. For ‘13’ read ‘ 12.’ 


VOL. II. 


Page 13. Omit note I. 


19, note 5. For ‘ Eungchén’ read ‘ Ungchon.’ 

20,1. 5. For ‘Eunchol’ read ‘ Eunsol.’ 。 

127, note 5. Omit ‘In modern times,’ etc. 

148. Add to note 2 :—‘ The authenticity of the “ Kiujiki” was never 


disputed until the time of Motoodri and Hirata. The former 
(“ Kojikiden ” i. 20) condemns it as aforgery. He says, however, 
that it is not a mere invention, but compiled from the “ Kojiki” and 
“ Nihongi.” Ifany one doubts this let him, Atotoori says, read the 
“ Age of the Gods,” comparing the accounts given in the three 
works. He will find in the “ Kiujiki” an incongruous mixture of 
style, and also that the same event has been narrated in two 
different forms. The difference inthe Chinese characters used for 
writing the same proper names is especially conspicuous. Some- 
times the “ Kogojiui” has been resorted to, and such passages 
are easily distinguished as they are copied word for word. There 
are, however, passages not to be found elsewhere, probably taken 
from some old work, and the MSS. are useful for correcting the 
text of the “ Nihongi.” To these observations of Atotoori it 
may be added that the “ Kiujiki” contains an account of the 
death of Shotoku Daishi, its supposed author, which must have 
been added a long time after (probably from the “ Nihongi”), as 
it has the expression “the men of that day.” We should also 
remember the positive statement of the “ Nihongi” (p. 193) that 
the greater part of the “ Kiujiki” was destroyed by fire in 
A.D. 645. 


Notwithstanding all this, I incline to the opinion that the 


“ Kiujiki,” with the exception of the final passage which relates 
the death of Shotoku Daishi, is authentic, Motodri hardly 


432 


ERRATA ET ADDENDA. 


does justice to the amount of original matter in the mythological 
chapters, and the similarities between it and the “ Kojiki” and 
‘“ Nihongi” may be accounted for by supposing that all three 
drew their materials from a common stock, viz. the recitals of the 
“Katanbe ” and the written documents compiled from them. It 
is quite true that the “ Kiujiki” gives in many cases two versions 
of the same legend, but the clumsiness with which they have 
been dovetailed together is rather a proof that the writer could 
not have had the more consistent narrative of the ‘“ Nihongi” 
before him. This part ought to be translated. It contains 
material which is necessary for a complete study of Shintoism. 


From Jimmu Tenno on the question assumes a different aspect. 


Here either the author of the “ Nihongi” has incorporated the 
whole “ Kiujiki,” or the author of the “ Kiujiki” has made a 
selection from the “ Nihongi.” So far as the former goes it is 
identical word for word with the latter. From the circumstance 
that the additional matter contained in the “ Nihongi” is very 
largely of a romantic or poetical nature, it seems more probable 
that the “ Kiujiki” is the original work. Its general style is 
eminently consistent with the statement (“ Nihongi,” vol. ii. 
p. 122) that the reputed author was a thorough proficient in 
bot& Chinese and Buddhist learning. 


Without a more exhaustive examination it is impossible to say 


more, but there is, I feel sure, sufficient internal evidence avail- 
able to solve the question with certainty. It would afford an 
interesting subject of critical inquiry to some of our younger 
students.’ 


Page 352, 1.9. For “rith read ‘ roth.’ 


1. 12, Omit ‘you who accepted our rule and also to,’ and add at 


end of sentence ‘of your emigration hither.’ 


For most of the above corrections I am indebted to the kindness ot 
Dr. Florenz, Professor of Philology in the Imperial University of Tokio. 


INDEX. 


ABSTINENCE (religious), I. 41, 42, 82, 
152, 316, 325, 3473 II. 101, 387. 


Abstinence Palace, I. 176, 225; II. 322, 


326, 338. 
Acupuncture, II. 190. 
Adoption, IT. 2. 
Adultery, II. 221. 
Adzuma, I. 81, 207. 
Adzuma Koto, I. 225. 
Agata-nushi, I. 134. 
Age of the Gods. Books I. and II. 


Agura, IT. 103. 

Ahaji (island, birth of), I: 13. 

Ahimbe, IT. 335. 

Aino or Ainu. See Yemishi. 

Aji-suki-taka-hiko-ne, I. 67, 75. 

Akakagachi, J. 77. 

Akitsushima, I. 13, 134, 343; II. 12, 66. 

Aloes wood, II. 123. 

Altar, I. 353. 

Ama or Ame, heaven. passin. 

Ama no hihoko, I. 169, 185, 186. 

Ama no Nunahara .oki no Mabito, IT. 
301. 

Ama no mi-naka-nushi, I. 5. 


Ama terasu no Ohokami. See Sun- 
goddess. 
Ama tsu mara. See Smith-god. 


Ambassadors (should be of good family), 
Il. 79. \ 

Ame (malt extract), I. 121. 

Ame-kuni-oshi-harani-hiro-niha, IT. 5, 36. 

Ame mikoto hirakasu wake, II. 275. 

Ame no oshi-ho-mimi no Mikoto, 1. 83. 

Ame no Uzume. See Uzume. 

Ame-toyo-takara ikashihi tarashi hime, I. 
171, 248. 

Ame-waka-hiko, I. 65. 

Ame-yorodzu toyohi, IT. 195. 

Amnesty, IT. 322, and frequently after this. 

Anaho, I. 328. 

Anahobe (Prince), II. 107, 112. 

Anato, I. 167. 

Ancestor-worship, I. 27 ; IT. 351. 

Ango See Retreat. 

Ankan Tenné, II. 12, 26. 

Anko Tenné, I. 328, 332. 

Annei Tenné, I. 141, 142. 


VOL. Il. 


Anthropomorphism, I, 41. 

Arakahi, II. 2, 8, 15, etc. 

Arare-bashiri, II. 411, 414. 

Arashito or Arasateung, I. 166; IL. 18, 


19, 23. 
Archery, I. 282, 336, 377; II. 226, 393; 
etc. 


Arima (Prince), ITI. 251. 

Arinari (river), I. 231. 

Arrow. See Nari-kabura, Bow, Archery. 

Artizans (from Corea), I. 349, 396, etc. 

Ashihara, I. 40. 

Ashinadzuchi, I. §2, 56. 

Aso (Mount), I. 198. 

Aso or Ason (title), I. 236, 239; II. 365, 
etc. 

Astronomy, II. 76, 126, 301, 326. See 
also Comet, Eclipse, Occultation, Mars, 
Pleiades. 

Ass, IT. 252. 

Atahe or Atahi (title), I. 36. 

Ataka-ashi tsu hime, I. 88. 

Aya, I. 265, 270, 336, 350, 363; II. 118, 
190, 192, etc. 

Augury. See Divination. 

Axe, I. 301 ; II. 14, 73, 420. 


BALDNESS as an incapacity for service of 
gods, I. 152. 

Banishment. IT. 333, 339. 

Banzai or Bansai, I. 389; II. 175, 411. 

Baptismal flag, UI. 149. 

Be, I. 43, 47, 104, 139, 17 § 280, 307, 
314, 322, 340, 350, 359, 365, 375; II. 

. 4 27, 31, 95, 125, 129, 224. See also 
Nashbiro. 

Beacons, IT. 13. 

Bear (polar), II. 257, 263, 371. 

Bed of absent person, Superstition regard- 
ing, I. 325. 

Bees, II. 184. 

Bellows, I. 47. 

Bells, I. 286, 294, 301, 329, 348, 387; 
II. 86, 105, 167, 201, 206, 211, 227, 
302, 335. 

Bhéchadjya Radja. See Yakushi. 

Bidatsu (or Bindatsu) Tenn, II. 90-105. 

Bosatsu (or Bodhisattwa), II. 111, 175. 


F f 


434 


Bow and arrows, I. 34, 37, 139, 247, etc. 
Box for petitions, II. 211. 

Bramblings (bird), IT. 339, 349. 

Branding of criminals, etc., I. 305, 307, 


359- 

Bronze, II. 415. 

Buddhism, I. 219; II. 59, 65, 66, 68, 72, 
78, 90, 96, ror, and frequently during 
the remainder of Vol. II. See also 
Héshi, Image, Kesa, Nuns, Shamon, 
Sutra, Sédzu, Kwannon, Temples, Re- 
treat. 

Buffalo, IT. 297. 

Butsudan, II. 369. 


CALENDAR, Introduction xvii. ; II. 68, 72, 
126, 400. 
Camel, II. 124, 146, 252. 


Cap-ranks II. 127, 228, 231, 281, 370. 
し っ 


e also Rank. 

Cash, II. 34, 414. 

Castles, building of, II. 283, ef segg., 286. 

Cattle-breeding, II. 32. 

Caterpillar, worship of, II. 188, Z ye の. 

Celestial dog, II. 167. 

Censorate, IT. 294. 

Ceremonies, court, II. 227, 357, 398, etc. 

Chair, II. 102. 

Chaos, I. 1. 

Charms, I. 94; II. 82, 373. See also 
Incantation, Mantras. 

Chésyang, I. 243. 

Chhimnyu (King), I. 253. 

Chi or chichi, I. 4, 264. 

Chigi, I. 132. 

Childbirth, superstitions connected with, 
I. 85, 98, 103, 104. 

China, relations with, Introduction xi. ;_ IT. 
138. See Thang, Wu, Tsin, Han. 

Chinese civilization, spread of, II. 133. 

Chinese customs, I. 311. 

Chinese learning, first introduction of, I. 
262. 

Chiuai Tenné, I. 217-223. 

Cho (land measure), II. 208. 

Chopstick, I. ig. 

Choshushi, II. 213, 225. 

Chronology, Introduction xvi.3 I. 111, 132, 
141, 153, 165, 177, 205, 247, 256, 262, 
293, 300, 307, 330, 332, 346, 366; II. 
25, 37. See also Calendar, Nengo. 

Circumambulation, II. 259. 

Clapping hands by way of respect, II. 395. 

Clay figures at tombs, I. 181, 357. 

Clay-workers, I. 180, 356. See also 
Tiashi. 

Clepsydra, II. 265. 296. 

Cloth, I. 44; II. 180, 208. 

Cloud-chariot, II. 275. 

Cock, I. 42; II. 425. 

Cock-fighting, I. 348. 

Coin, I. 391 ; II. 304. See also Copper, 
Currency. 


INDEX. 


Combs, superstitions regarding, I. 24, 25, 
47, 48, 52, 96, 98 ; II. 425. 

Comets, II. 166, 167, 169, 333, 353 364, 
397. 

Compass (mariner’s), II. 258, 285. 

Concubines (Imperial), I. 311, etc. 

Confiscation, I. 293; II. 83. 

Confucius, IT. 129. 

Consecration (of Buddhist images), IT. 297, 


423- 

Conundrums, II. 374, 375. 

Copper, I. 20, 47, 120, 220, 221, 328, 
350, 3553 II. 65, 86, 133, 360, 387, 415. 

Corea, Introduction xi. See Han, Imna, 
Kara, Koryo, Pékché, Silla. 

Corean deities worshipped in Japan, I. 11, 
169, 225, 378. 

Corean names, Introduction xxii.; I. 244. 

Cormorant-tishing, I. 119, 126, 341. 

Cosmogony, I. 2, ef seyg. 

Costume, II. 18, 304, 307, 397, 410. 

Court, II. 138. 

Cremation, II. 423. 

Crow, three-legged. See Yatagarasu. 

Currency, I. 89, 391; II. 34, 222, 360, 
372, 414. 

Curses, I. 249, 337, 403; II. 102. 

Cycle, Chinese, I. 111. 


DAIBU, I. 175; II. 98. 

Daijin, I. 334; II. 196. 

Daijinné, IT. 114. 

Daijoye, I. 86. 

Daikoku, I. 55, 63. 

Dainagon, II. 347. 

Dai Nippon, II. 279. 

Dajodaijin。 IT. 294. 

Dakiu, II. 185. 

Dancing (religious), I. 44, 79; (other), 318. 
381, 382, ete. 

Dazaifu, II. 139... 

Debts discharged, IT. 378, 385. 

Deer, cry of, I. 289. 

Deer, dream of, I. 290. 

Deification of Emperors, II. 226, 227. 
See also Incarnation. 

Departments of State, IT. 232. 

Distribution of lands to peasants. See 
Kobunden. 

Divination, I. 83, 107, I21, 152, 153, 
176, 177, 178, 189, 195, 227, 228, 229, 
237, 281, 290, 307, 324, 355; II. 59, 
68, 72, 95, 102,°257, 306. See also 
Omens. 

Divorce, I. 25, 30. 

Dog-keepers, II. 32. 

Doy stories, II. 116, 117. 

Dragon, II. 240, 248. 

Dragon-fly, I. 134, 342. 

Dragon-king, I. 61, 95. 

Dreams, I. 115, 152, 155, 161, 165, 290; 
Il. 36. 

Dwarf-god. See Sukuna-bikona. 

Dwarfs, II. 296. 


INDEX. 


EARTH-GODDESS, birth of, I. 21, 22. 

Earthquakes, I. 317; II. 124, 176, 282, 
330, 336, 339, 343, 344, 348, 351, 353; 
354s 356, 357, 365, 373, 375, 384- 

Flipses, IT. 155, 167, 168, 179, 348, 349, 
353 404, 411, 413, 414, 417, 420. 

Edicts, II. 82, e¢ gassim. 

Eight, significance of this number, I. §2; 
II. 143. 

Eight-island-land, I. 16; II. io. 

Embroidery, II. 133. 

Empress Dowager, I. 140. 

Enclosure for Shinto worship, I. 82, 134. 

Eta, I. 338. 

Eternal Land. See Tokoyo. 

Ethnology, I. 109, 212; II. 38, 123. 
See also Immigration, Koma, Kumaso, 
Tsuchigumo, Yemishi. 

Eunsol (Corean title), II. 20, 98. 

Expiation. See Purgation. 


FAr.CoN (for hunting), I. 291, 294; II. 
239. 

Family relations. 
Harakara. 

Famine, I. 87 ; II. 155, 167. 

Fasts, II. 402. See also Abstinence. 

Festivals. See Shinjosai。 Nihiname, 
Ahimbe. 

Fetish. See Caterpillar, Stone-worship. 

Feudalism, I. 192, 267; II. 197, 206, 401, 
etc. 

Fine. See Purgation. 

Fire, ordeal by, I. 89. 

Fire-drill, I. 205. 

Fire-god, I. 21, 28, 29, 122. 

Firewood presented to Emperor, II. 326, 
330, etc. 

Firmament, I. 291. 

Fish-hooks (of iron), I. 92. 

Five grains, I. 21, 278. 

Flute, II. 11, 24. 

Folk-lore, I. 307. - 

Food-goddess, I. 22, 32, 122. 

Football, II. 185. 

Forced labour, I. 278, ZZ passim. 

Four Heavenly Kings, II. 114, 115. 

Fujihara family, II. 291. 

Fumibito or Fubito (scribes), Introduction 
xii. 3 I. 263; Il. 91. 

Funeral ceremonies, I. 66, 67, 326; II. 
24, 104, 143, 173) 177) 232, 274, 303; 
360, 380, 308. 

Funeral sacrifices, I. 178. 

Funado no Kami, I. 25. 

Furubito (Prince). See Yoshino. 。 

Futodama no Mikoto, I. 82, etc 

Futsu-nushi no Kami, I. 23, 67. 


See Marriage, Incest, 


Gags, II, 313. 

Gambling, IT. 371. 

Games. See Suguroku, Dakiu. 

Garlic as a charm against evil spirits, I. 
2 


435 


Genealogy of the Gods, I. 4-10. 

Geomancy, II. 76, 126, 387. 

Gidgi-yaki (pottery), I. r2r. 

Co (part of China), I. 269. See also 
u. ・ 


Godzu Tenno, I. 19. 
Gohei, I. 44. See Offerings. 
Gokinai, I. 135, 159, 215, 228; II. 207, 


407. 

Gold, IT. 34, 65, 86, 134, 149, 172, etc. 

Gold-copper, II. 391, 393. 

Governors of provinces, II. 131, 200, ete. 

Grain, origin of, I. 21. 

Granaries (official), 
Miyake. 

Great Abstinence Deity. See Oho-imi. 


214, 282. See 


HACHIMAN, I. 271. 

Hachi-6ji (eight Princes), I. 36. 

Hada (noble House), I. 265, 364; II. 39. 

Hades. See Yomi, Ne no Kuni. 

Hafuri (Shinto priests), I. 56, 129, 307; 
II. 39, 82, 174, 428. 

Hair ornaments (sign of rank), II. 128, 
138, 142, 230. 

Haka (tomb), I. 159. See Tomb. 

Hakama (prisoner in China), II. 400. 

Hakase (doctor), II. 197. 

Hakuchi, year-period of, II. 236. 

Han (Corea), i 58, 232, 242, 254, 257, 263, 
273, 349; IT. 35. 38. 

Han (China), I. 265, 270; IT. 118. 

Hand-mill, I. 189; II. 140. 

Jiangwan (officials), IT. 200. 

Hanishi, I. 356. See Hashi no Muraiji. 

Haniwa, I. 181. 

Hanzei Tenné, I. 310. 

Harahe, J. 49; II. 221, 333, 338- See 
Purgation, Oho-harahe. 

Harakara, I. 143, 322, 323. 

Hashi no Muraji, I. 36, 181, 
126. 

Hashira, I. 3. 

Hatahi (Princess), I. 330. 

Hatsuse (Prince), II. 161. 

Hayabusa wake (Frince), て - 390, ZZ Seqg. 

Hayato (palace guards), I. 100, 305, 375, 
377; II. 38, 249, 356, 390, 418, 426. 

Hawking. See Falcon. 

Herbalists, II 72. 

Herb-gathering, II. 141, 143, 145, 288. 

Herb of long hfe. II. 186, 344. | 

Hi, land of, I. 191, 198. 

Hiki (piece of cloth), II. 209. 

Hime (lady), frequently in names of prin- 
cesses, etc. 

Hire (scarf), IT. 355. 

196. 


365; Il 


Hiuga, I 
Home provinces. See Gokinai. 
Hoshi Prciestly ttle), I II. 118, 197. 


Hostages, II. 196, 226 
Hoto, IT. 153. 203. 
House (nobie), I. 316. 
Hsiian-ts‘ang, IT. 254. 


F f 2 


436 


ICE-HOUSE, I. 297. 
Ichinobe no Oshiwa}t. 336, 378. 

Idols, I. 3. See,Jmages. 

Idzu, I. 70, 122, 176. 

Idzube. See Sacred jars. 

Idzuhime, I. 122. 

Idzuki, I. 291. 

Idzumo, I. 52, 54, 109, 381. 

Idzushi sword, I. 168, 169, 185. 
Ihanagahime, T. 84. 

Thawi, II. 15. 

Ihaya, I. 72. 

Ihitoyo (Princess), I. 383. 

Ikadzuchi, I. 347. 

Ike (a pond) I. 149. See Irrigation. 
Ikina, 。 

Ikuhi, I. 154. 

Ikume-iri-hiko isachi, I. 161, 163, 165. 
Illa (Corean statesman), II. 97, e¢ cg の. 
Images (Buddhist), II. 65, 67, 98, 101, 


III, 127, £33, 150, 230, 240, 387, 391, 
22 


422. 
Imaki, I. 349, 350. 
Imi (avoidance of religious impurity), I 


4!. 

Imibe (or Imbe), I. 42, 45, 47. 

Imiki (title), IT. 365. 

Immigration to Japan, I. 166, 169, 242, 
261, 264, 265, 296, 359; II. 38, 83, 86, 
87, 99, 123, 126, 139, 140, 144, 146, 
273, 285, 292, 330, 364, 384, 385, 391, 
397, 39°, 399・ 

Imna, I. 164, 166, 167, 249, 253, 257, 348, 
336? II. 7, 19, 35s 39 42, 80, 119, 124, 
226. 


Imo, younger sister or wife, I. 22, 104, 


397- 

Imperial theory, II. 29, 30. 

Imun (part of Corea), II. 9, 12. 

In and Yo, I. 1, 4, 12. See also Yin and 
Yang. 

Inaki, I. 172, 215, 315, 364; IT. 113, 365. 

Iname no Sukune, II. 66, 78, 87, 112. 

Incantations, I. 60, 94, 98, 99, 102, 133. 
See Mantras. 

Incarnation, II. 198, 210, 217. 

Incest, I. 324, 396. 

Indigo, I. 353- 

Ingio Tenno, I. 312. 

Ink-cord, I. 362. 

Inspiration, I. 79, 163, 221, 225, 391, 392; 
Il. 76, 317. 

Interlinear Kana, Introduction xxi.; II. 


200. 

Inukahi, II. 32. . 

Iron, I. 92, 247, 251, 282, 328; II. 14, 86, 
102, 173, 294, 344, 387. 

Irrigation, I. 164, 183, 214, 227, 257, 259, 
283, 306, 307; II. 136. 

Iruka no Omi. Book xxiv., passim. 

Ise, I. 44, 176, 205, 225. 

. Issaikio, II. 322, 330, 337. 

Itoku Tenno, I. 142. 


INDEX, 


Itsukushima, I. 35. 

Itsuse no Mikoto, I. 113, 127. 

Izahowake, I. 301. 

Izanami and Izanagi (Creator deities), I. 
6-34, passem, also I. 307, 322. 


JAPAN, names of. See Nippon, Yamato, 
Akitsu, Wa, Ashihara, Eiyht-island- 
land. 

Jewel-spear of Heaven, I. 11. 

Ji or chi (elder), I. 4, 18. 

Jimmu Tenné, I. 62, 109-137; II. 21. 

Jingikwan (department of Shinto religion), 
Eight gods of, I. 7. 

ingd Kogu, I. 224-253. 

jee Tennd, II. 382-423. 

Jomei Tenno, II. 95-157. 

Junshi (self-sacrifice at tomb of a lord or 
husband), I. 180, 331; II. 183, 220, 
234, 383. 

Jupiter (planet), II. 409. 


KABANE (title), I. 27. 
Kachaya. See Kesa. 
Kagase-wo (star-god), I. 69, 79. 
Kagehime, I. 402. 
Kagura. See Dancing. 
Kagutsuchi. See Fire-god. 
Waguyama (mount), I. 43, 119, 120. 
a (river). frequently in names of places. 
Kahabe no Omi, II. 83. 
Kahachi no Atahe, II. 44, 48. 
Kaikwa Tenn, I. 148. 
Kakosaka (Prince), I. 2 8, ef sezy. ° 
Kamako no Muraji or Kamatari KO, II. 
184, 191, 193, 194, 197, 243, 282, 291. 
Kama-shishi, II. 181, 371. 
Kami, deity, I. 3. 
Kami-ataka-ashi-tsu-hime, I. 85. 
Kamibe (or Kambe), 1. 57. 
Kami Mi Musubi (deity), I. 5, 9. 
Kami-naga-hime, I. 259. 
Kami Nunagaha mimi. See Suizci. 
Kami yamato Ihare-biko. See Jimmu. 
Kami ya-wi mimi no Mikoto, I. 139. 
Kamo-shika. See Kamasshishi. 
Kamu-niha, I, 353. 
Kamu tsumiya. See Shotoku Daishi. 
Kanamura no Muraji, I. 404; II. 8. 
Kana glosses, Introd. xxi. 
Kana Nihongi, Introd. xiv. 
Kanki (Corean title), I. 166, 231; If. 19, 
42, 51・ 
Kanro (sweet dew). II. 339. 
Kara, I. 57, 162, 166, 232, 252, 
II. 18. See also Imna. 
Karakane (bronze), II. 415. 
Karako, II. 22. 
Karano (name of ship), I. 256. 268. 
Karu (Prince), I. 323. 
Karu (Prince), IT. 184, 194. 
Kashikiya hime, IT. 95. 
Kasuga (Princess), IL 9% 
Katari be, Introd. xv. 


261, 263; 


I. 353- 


INDEX. 


Kaya, IT. 80. See Imna. 

Keidai Tenn, II. 1-25. 

Keiko Tenno, I. 188-214. 

Kena no Omi, II. 15, 19, etc. 

Kenzo Tenno。 I. 377-393. 

Kesa (Buddhist priest’s garment), II. 196, 
297, 386. 

Kibi (province), I. ia 112, 155. 

Kibi no Omi, II. 58. 

Kibumi, i.e. yellow books, Il. 133, 185. 

Kilin, I. 164, 244. 

Kimi (lord), I. 38. ef passim. 

Kimmei Tenno, II. 36-89. 

Kinai. See Gokinai. 

Ki no tsuno no Sukune, I. 293. 

Ki no woyumi no Sukune, I. 354. 

Kishi (title), I. 236. 

Kissing, IT. 85. 

Kite (golden), I. 126. 

Kiujiki, Introd. xii.; IT. 
denda. 

Kiushiu, I. 109, 112, 

Koan Tenno、 I. 145. 

Kobunden, IT. 208, 225, 409. 

Kobun Tenno, II. 301, 303. 

Kogen Tenno, I. 146. 

Kogioku Tenné, II. 171-194. 

Kojiki (history), Introd. xiii. xix. ; I. 2, 350, 


148, 193; Ad- 
See Tsukushi. 


393・ 

Kokishi (Corean word for king), I. 251. 

Kokuryo. See Koryo. 

Kokushi (governor), II. 201. 

Koma, I. 232; II. 61. See Kory. 

Konohana sakuya hime, 1. 70-85. 

Korei Tenno, I. 146. 

Koro-pok-guru, I. 72. 

Koryo, or Kokuryo (kingdom of Corea), 
I. 231, 262, 268, 282, 296, 351, 366, 
392; II. 38, 44, 60, 77, 86, 93. 134; 
downfall of, 289. 

Koshi, I. 14. 

Koshiro, II. 217. See Nashiro. 

人 Kosho Tenn, I. 144. 

Kosobo, II. 196. 

Koto (lute), I. 225, 268, 269, 351, 380; 
IT, 235. 

Kotoku Tenno, II. 195. 

Kotoshiro nushi, I. 01, 76, 225, 237; II 
318. 

Koyane no Mikoto, I. 82, etc. 

Kudara (kingdom of Corea), I. 232. See 
Pekché. 

Kukunochi. See Tree-god. 

Kuma, I. 62, 82, 197, 232, 239, 368; IT. 
59. See also Kumaso. 

Kuma-himorogi, I. 82, 168, 169, 185. 

Kumaenari, I. 59, 232, 367; Il. 19, 286. 

Kuma-wani, I. 219. 

Kuma-washi, I. 226. 

Kumaso, I. 192, 196, 201, 219, 221. See 
also Kuma and Koma. 

Kume, I. 80, 118, 127, 133, 178. 

Kuni no Miyakko, or Kuni'tsuko (local 
governor), I. t12. See also Miyakko. 


437 


Kuni no satsuchi no Mikoto, I. 3. 
Kuni toko-tachi no Mikoto, I. 3, 4. 
Kure, I. 265, 269, 362. See Go, Wu. 
Kuro hime, [. 301. 
Kusaka no hatahi-hime, I. 337. 
Kusanagi (sword), I. 52-58, 76, 205, 211; 
II. 290, 377. 
Kushi-nada-hime, I. 52, 56. 
Kusuri-gari. See Herb gathering. 
Rusyu (King of Pékché), I. 25. 
Kuzu (local chiefs), I. 119, 266. 
Kwannon (Buddhist), II. 379, 391. 
Kyosoku。 IT. 256. 


LACQUER, II. 110, 367. 

Laws, II. 128, 202, 220, 35% 358, 393, 402. 

Leaves used as platters, I. 125, 285. 

reech-god, I. 155 18, 19, 20. | 

Legends, passim in earlier part of work. 

Leopard as deity, II. 70. 

Living things released, II. 334, 335- 

Loans of rice, II. 328. 

Local authorities, II. 206, 207, 213, 214, 

242, ¢€ 

Long: life “places (Buddhist), II. 394, 404. 
m. See Weaving. 

Lustration, I. 26. 


MAGARI NO OHINE (Prince), IT. 5, 12, 26. 
Maga-tama (curved jewels), I. 38, 49, 184, 


221. 

Magic, I. 157, 361; II. 126, 1g0, 301. 
See Incantation, Witchcraft. 

Magpies, II. 124. 

Mahakala, II. 114. 

Maitréya, II. ror, 127. 

Majinahi, I. 60. 

Makura kotoba, I. 176, 403, etc. 

Mallet weapons, stone or wood, I. 123, 
124, 194, 240. 

Manchus. See Sushen. 

Maatras, IT. 96. 

Market commissioners, II. 223. 

Marriage ceremony, I. 12, 14-18, 54. 

Marriage to near relations, I. 22, 145, 212, 
277, 290; II. 26, 38, 40, 107, 185, 220, 
221. See Nuptial hut. 

Marriage presents, I. 301. 

Mars (planet), IT. 353, 409. 

Masaya-a-katsu kachi hayathi-ama no oshi 
ho mimi, I. 36, 37, 64, 76. 

Masu (measure of capacity), II 209. 

Mato, IT. 53. 

Matori no Uhomi, I. 403. 

Mayuwa (Prince), I. 334. 

Medicine, [. 59, 63; II. 68. See also 
Physician. 

Medicine men, I. 42. 

Mediums, I. 79. 

Metals, I. 21, 291, 328. See also Bronze, 
Copper, Gold, Iron, Mint, Silver. 

Metal workers, [. 81 ; II. 117, 376. 

Metamorphosis, [. 209, 210, 296, 361; IT. 


155- 


438 


Metempsychosis, II. 149. 

Mibu be, I. 280; II. 135. 

Micheul Hochi polhan, I. 241, 244. 

Michi no Omi, I. 117, 122, 133; II. 16, 


21. 

Midzuchi (water-snake or water-god), I 
299. 

Midzuha nome, I. 21, 122. 

Midzuha wake (Prince and Emperor), | 
305, 310. 

Mikage, II. 385. 

Miko, I. 79. 

Mikoto, I. 3. 

Mikotoemochi, II. 116, 131. 

Milky Way, I. 23, 39, 42. 

Mill, II. 140, 294. 

Millet, I. 33. 

Mimaki irthiko iniye, I. 150. 

Mimana, I. 167. See Imna. 

Mimatsu hiko kayeshine, I. 144. 

Mimuma, I. 336. 

Mint, II. 414. 

Miroku, i image of, II. 101, 127. 

Mirror, J. 20, 43. 47, 49. 76, 83, 168, 185, 
193, 251, 341; 11. 3, 33. 

Misaheun, I. 242. 

Misaki (spur of hill or promontory), I 


177・ 

Misasagi (Imperial tomb), I. 135, 139, 211, 
217, 236, 297, 298, 327, 357, 389, 3903 
389,93 35; 4 147, 156, 178, 235, 341, 
399 

Mitarna-furishiki, Il. 373. 

Mitegura, II. 147. 

Mitsugi (tribute), II. 23. 

Miyake (granary), I. 178; II. 8, 13, 17, 
27, 28, 32, 60, 78, 79, I 

Miyakko (local governor), I. 51, 133, 215) 
etc. 

Mohitori, I. 134. 

Momari Cheulchi, I. 24, 244. 

Mononobe, I. 128, 184. 

Mononobe no Ohomuraji, II. 90, 112. 

Monstrosities, I. 298; II. 147, 296, 300, 


368. 

Moon-god, I. 18-20, 28, 32, 391. 

Moriya no Ohomuraji, II. 90, 112. 

Mortar, I. 189. 

Motoori, Preface, Introd. xix. 

Mounds, sepulchral, I. 72; II. 17. See 
also Haka, Misasagi, Tomb. 

Mountain-goat. See Kama-shishi, 

Mountain-god, I. 22. 

Mourning, I. 277 ; II. 232. 
ceremonies. 

Mujina (animal like badger), I. 184.! 

Mulberry (paper), I. 49; (silk), I. 347, 
366. 


See Funeral 


Mules, II. 344. 

Mumayado (Prince). See 
Daishi. 

Mumako no Sukune, II. 90, 101-103, 106, 
112, 119. See Sopa。 

Munchu (King of Pekché), I. 367. 


Shétoku 


INDEX. 


Munyong (King of Pekche), I. 405. 

Mura (village), II. 18 

Muraji (title), I. 27. 

Mura-kumo (sword), I. 53. 

Murder of an Emperor, I. 334 ; II. 119. 
Mure (Corean word for mountain), II. 54, 


153- 

Muretsu Tenné, I. 399-407. 

Muro, I. 71, 85, 123, 134, 201, 297, 376, 
3793 II. 375, 380, 426. 

Music, I. 326; II. 30, 72, 144, 324,” 350, 
359 3715 376, 406. See Flute, Koto ヽ 

Musubu no Kami, I. 5. 

Muté (Corean Prince), I. 405. 

Myong (King of Pékché), II. 15, 66, 74. 

Mythology, Books I. and II. 


NA (name). See Names. 

Nagare-kanjo, II. 151. 

Naga-sune- iko, I. 113, 126, 127. 

Naijin, II. 197. 

Nails, superstitions regarding, I. 50. 

Nakatomi, I. 42, 45, 48, 79. 

Nakatsu (Prince), I. 301. 

Nama (Corean official rank), 

etc. 

Names (proper), I. 27, 175, 190, 204, 255. 
316, 393; II. 185, 223. 224, 225, 220, 
354) 393 ‘See also Title. 

Naniha (city of Ohosaka), I. 113. 

Naniha (person), II. 92, ef seggq. 

Nara Museum, II. 128. 

Nari-kabura (sounding arrow), I. 87; II. 


277. 

Nashiro, I. 314, 322, 375. 406; II. 4, 
13, 29, 31, 32, 204, 217. See Be, 
Koshiro. 

Nengo ( year-period), IT. 198, 236. 

Ne no Kuni, I. 20. See Yomi. 

Ne no Omi, I. 331, 363. 

Nether land, I. 20, 32, 51. 

N +a payer no Mikoto, I. 


II. §5, 79, 


See Yomi. 
111, 128; IL. 


N thai (courtyard-fire), I. 44. 

Nihi-name (festival of first-fruits), I. 86, 
122, 292, 375, 3793 II. 109, 169, 177. 
See Oho-nihe, Abimbe. 

Nihon. See Nippo 

Ninken Tenné, 1 ao 393- -398. 

Nintoku Tenno。 I. 272-300. 

Nippon, I. 1, 13, 268, 345; II. 7, 12, 42, 
137, 139) 149, 303- 

No (genitive particle), frequent in proper 
names. 

No dance, origin of, I. 79. 

Nomi no Sukune, I. 175, 181. 

Norito (Shinto rituals). Introd. xii. xiv. ; I. 
80 ; II 

Nuhoko or jewel-spear, I. 11. 

Nunakura futo-damashiki, II. go. 

Nuns, II. 96, 101, 103, 104, 113, 118, 135, 
etc. 

Nuptial hut, I. 12, 41, 54, 400. 


INDEX. 


Nuribe. See Lacquer. 
TNyoi pearl, I. 209. 


OaTH, I. 35; II. 82, 97, 197. 

Obito (title), I. 43. 

Occultation of stars, II. 169, 174, 353- 

Offerings to Gods, I. 44, 45, 47, 178, 209, 
227; II. 147, etc. See Gohei, Mite- 
gura, Nihi-name. 

Ohine, I. 278. 

Oho (great), passim. 

Oho-harahe, II. 221, 352, 378. 

_ Harahe, Purgation. 

Oho-hatsuse Waka.take, I. 329, 333. 

Oho-hirume no Mikoto, I. 110, 

Oho-hirume no muchi, I. 18. 

Oho-imi Deity, IT. 328, etc. 

Oboke (Emperor), I. 377. 

Oho-kume, I. 116, 133. 

Oho-kuni-dama, worship of, I. 151. 

Oho-kusaka (Prince), I. 331. 

Oho-maye no Sukune, I. 328. 

Obo-mono-nushi no Kami, I. 81, 152, 154, 
158. 

Oho-muraji, I. 337, etc. 

Oho-namuji no Kami, I. 54, 59, 68, 80; 
II. 77. 

Oho-nihe, Introd. xv. ; 1.86; II. 324, 334, 
404. See Nihi-name. 

Oho-omi, I. 334, 337; II. 108, etc. 

Oho-saka, I 113. 

‘Oho-sazaki, I. 255, 259, 271, 272. 
Nintoku. 

Oho-sora. 


See 


See 


See Sora. 


Oho-tarashi-hiko-oshiro wake. See Keiké. 


Oho-tomo. I. 86, 116, 133, etc. 

Oho-tsu (Prince), II. 383. 

Oho-usu (Prince), I. 188, 202. 
Oho-yama-mori (Prince), I. 270, 274. 
Oho-yamato-hiko-suki tomo. See Itoku. 
Oho - yamato - neko - hiko- futo-ni. See 


Oho-yamato-neko-hiko kuni kuru. See 
Kogen. 

Oho-yashima (Great-eight-island-country), 
I. 14, 16; II. 238. 

Ohoye, I. 278. 

Ojin Tenno, I. 254-271; II. 9. 

Okime (old woman), I. 386, 387, 391. 

Okinaga tarashi-hi hiro-nuka. 

Okinaga tarashi-hime, I. 218, 224; II. 8, 


59- 

Old man of the sea, I. 88. 92. 

Omens, I. 227, 228, 238, 277, 320; II. 2, 
4, 226, 237, 239, 245, 256, 259, 263, 
266, 269, 270, 276, 277, 293, 331. 359, 
etc. 

Omi (Minister or high official, also title of 
nobility), I. 36, ef passim. See Oho-omi. 

Omohi-kane no Kami, I. 42, 46. 

Oni-yarahi, ceremony of, I1. 389. 

Onogoro-jima, I. 12. 

Orange-tree, I. 186. 

-Ordeal by fire, I. 73, 85, 89. 


See Jomei. | 


439 


| Ordeal by boiling water, I. 258, 316; II. 
22 ; 


Original commentary, Introd. xxi. ; II. 41. 
Osaka Oho-nakatsu hime, I. 313, 328. 
Oshi ho mimi no Mikoto, I. 83. 
Oshikuma, Prince, I. 236, ef seqg. 
Oshikuni oshi-take kanahi, II. 5. 


PAGODA, ITI. 102, 114, 122, 169. 

Painting and painters, I. 350; II. 127, 
133, 140, 144, 187, 244, 265, 336. 

Pak Chésyang, I. 242. 

Panku, I. 28. 

Panphi, part of Corea, II. 9, 11, 13, etc. 

Paper, II. 140. ; 

Paper-mulberry fibre, I. 44. 

Parrots, II. 230, 251. 

Parturition house, I. 73, 94, 103, 277, 320. 

Peach, magical properties of, I. 30. 

Peacock, I. 230. 

Pearl, II. 27, 34. See Nyoi. 

Pékché, Kingdom of Corea, I. 231, 232, 
248, 249, 250, 257. 261, 263. 349, and 
frequently during the remainder of the 
work. Downfall of Pékché, II. 269, e 


Seqq. 

Pékché record, I. 248, 252, etc. 

Pepper Court, IT. 28. 

Pestilence, I. 151; II. 67, 102, 104. 

Pestle and moitar, I. 189. 

Petroleum, II. 289. 

Phallic worship, I. 11, 77, 139- 

Phasa, King of Silla, I. 231. 

Pheasant, I. 65, 73, 90. 

Pheasant, white, an omen, II. 124. 

Phung-chhang( Pékché Prince), IT. 165, 184. 

Physicians, I. 3153 II. 72, 295. See 
Medicine. ・ 

Picnics, I. 388, 389, etc. 

Piebald colt of Heaven, I. 40, 45. 


Pit-dwellers, I. 71. See Muro. 
Pleiades, I. 69. 
Polar bear. See Bear. 


Polygamy, I. 118, 323. 

Portents, II. 148, 155, 180, 183, 186, 187, 
190. See Omens. 

Posthumous honours, II. 323, and fre- 
quently after this. 

Posting, II. 206, 207. 

Potters and pottery, I. 121, 155, 170, 350, 
365; II、 317. See Clay-workers, 
Hanishi. 

Presents offered on branches, I. 192, 220. 

Priest, Emperor acting as, I. 225. 

Primogeniture, I. 110, 140, 273, 384; II. 
242. 

Prince, I. 142, 149. 

Punam, II. 48. 

Punishments, IT. 234, e¢ passim. 

Purgation, or purification, ceremony of, I. 
20, 31, 48, 49, 50, 224, 308; II. 96, 221, 
See Oho-harahe, Harahe. 

Purity, ritual, I. 41. 

Puy6, country of, IT. 18. 


440 


QUELPAERT. See Tamna. 
Quiver, I. 34. 


RAIN of ashes, II. 346, 369. 

Rain, prayers for, IT. 174. 175, ete. 

Raitsui (stone weapons), I. 12. 

Rank, official, II. 127, 225, 228, 231, 368. 
See Cap-rank. 

Recorders, I. 307, 357. ' 

Red bird, IT. 347, 351. 

Red crow, II. 337, 407, 409. See Yata- 
garasu. 

Red tortoise, IT. 352. 

Regalia, I. 76, 83, 307; II. 3, 33- 

Relics (Buddhist), II. 102, 117, 121. 

Religion. See Buddhism, Mythology, 
Shinto. 

Retreat (religious), II. 360, 369, 398. 

Rice, creation of, I. 33. 

Rice-castle. See Inaki. 

Richiu Tenné, I. 301. 

Riddle, I. 396. See Conundrum. 

Right and left, precedence of, I. 16; IT. 


15. 
Risshi (Buddhist rank), II. 359, 416, etc. 
River-god, I. 22, 281, 299; Il. 174. See 
Midzuchi, Serpent-worship. 
Rock-cave of Heaven, I. 41-50. 


Sa (honorific prefix), I. 3. 

Sachihiko (envoy to Corea), I. 252, etc. 

Sacred jars, I. 122, 130, 157. 

Sacrifices, I. 220, 228, 281; II. 174. See 
Offerings. 

Sacrifices, human, I. 178, 181. 

Sadaijin, II. 196, 294. 

Saheki Be, I. 212. 

Sahohiko, I. 172. 

Saimei Tenno, II. 248-273. 

Saka (an acclivity), frequent in names of 
places. 

Sakahe, Miwa no Kimi, IT. 107, ef segg. 

Sakaki (sacred tree), I. 43, 47, 81, 219. 

Sake (rice-beer), I. 52, 56, 154, 244, 245, 
264; II. 166. 

Sakitsuya, I. 348. 

Sakyamuni. See Shaka. 

Salt-pans, I. 220, 268. 

Saniha, I. 225. 

Sarcophagus, I. 137; IL. 285, 389. 

Sarume, I. 44, 76, 79. 

Saruta-hiko, I. 77. 

Scribes. See Recorders, Fumibito. 

Sea-gods, I. 22, 93, 95, 106. 

Sea monster, I. 61, 95, 08, 102. 


INDEX. 


eee ーー ーー 


ェ ニューーーー ニ ーー 一 eC 


Seamstresses imported, 1. 261, 269, 271, : 
・ Slaves, I. 209, 356; II. 48, 64, 73, 74 


363. 
Seimu Tenné, I. 214-216. 
Seinei Tennd, I. 373-377. 

Senkwa Tenn6, IT. 33-35. 
Sepulchral mounds, I. 72; II. 17. 
Misasayi, Haka, Tomb. 
Serfs, I. 388; II. 29, 30, 79, 87, 94, 178, 

206, 217, 327, 371, 431. 


See 


Serpents, I. 52, 296, 299, 347. 

Serpent-worship, I. 158, 208, 299. 347. 
See Midzuchi. 

Seta, battle of, II. 314. 

Seven stars, II. 366. 

Shaka, IT. 65. 

Shamon, II. 197, 241, etc. 

Shari. See Relics. 

Sheep, II. 124, 188. 

Shibi no Omi, I. 400, ZZ seg. 

Shields, I. 80, 155, 282; IT. 395. 

Shiguma, II. 257. See Bear. 

Shihi-netsu-hiko, I. 111, 120, 121, 126. 

Shibo-tsu no oji, I. 92, 110. 

Shiki (rebel), I. 125. 

Shiki (Commentary on “ Nihongi ”), 
Introd. xiii. xix. 

Shiki tsu hiko tami demi. See Annei. 

Shikome (ugly woman of Yomi), I. 25. 

Shinjésai (festival), I. 86. 

Shinto (religion), Introd. xii. xxiv. ; I. 
41, 43; II. 106, 195, 293. See Mytho- 
logy. Sun-goddess, Nakatomi, Imbe, 
Offerings, Wind-god, etc. 

Shinto priests, I. 56. See Hafuari. 

Shinto shrines, I. 58; II. 76. 

Shinra. See Silla. 

Shipping tax, IT. 69. 

Ships, I. 58, 161, 256, 268, etc. 

Shiraga take-hiro-kuni-oshi-waka-Yamato- 
neko, [. 373. 

Shiratori no Misasegi, I. 211. 

Shiri-kume-naha, I. 45. 

Shiro, a land measure, IT. 115, 205, 394- 

ShitennO, IT. 114, 482. 

Shitenoji, IT. 115, 123, 150. 

Shogun, I. 156. 

Shoki, I. 1. 

Shotoku Daishi, Introd. xiv ; II. 95, 107, 
114, 122, 133, 144, 148, 431. 

Shrines, I. 132; II. 318. 

Shucho (year-period), IT. 373, 379. 


| Shikai (or Shuge) edition of ** Nihongi,” 


Introd. xx. 

Shuttle, I. 41. 

Signet (Imperial), I. 314; Uf. 3 See 
Regalia. と 

Silk, I. 166, ef passim in Vol. IT. 

Silkworm, I. 21, 33, 3473; II. 5. 
Mulberry. 

Silla (Kingdom of Corea), I. 57, 166, 221, 
230, 231. 234, 249, 257, 269, 284, 295, 
315, 326, 349, 354; IT. 15, 18, 35> 38 
and frequently after this. 

Silver, II. 172, 325, 360, 387, 403, 404. 
405. 


See 


82, 93, 100, 113, 115, 182, 202, 220, 
221, 402. 
Smith-god, I. 81, 139. 
Snake-worship. See Serpent-worship. 
Sodzu, IT. 153, 325. 359 377, 378. 
Soga family. IT. 148, 1&9. 
Soga no Oho-omi, II. 723, 87. 


INDEX, 


Soga no Mumako, IT. 90-119. 

So In-ko, II. 136. 

SOjO, II. 153. 359, 377» 378. 

Sonaka Cheulchi, I. 164, 166. 

Sora (the void of Heaven), I. 4 83. 347. 

Sosa no wo (deity), I. 19, 28, 32, 34°59. 

Soto-ori-hime, I. 318. 

Soul, I. 263. 

South, Emperor faces, on official occasions, 
IT. 3. 

Spear, I. 44, 47, 155. 

Spelling, Introd. xxi. 

Spider, superstition regarding, I. 320. 

Spittle, I. 31, 48, 106. 

Sramana, II. 197. 

S’ramanera, II. 348. 

Star-god. See wo. 

Stone implements, I. 189. 

Stone weapons, I. 87, 123, 169; II. 308. 

Stone worship, I. 1, 168, 183. See Idzushi. 

Storehouse, I. 184. See Miyake, Inaki. 

Suguri. See Sukuri. 

Suguroku (backgammon), II. 395. 

Suicide. See junshi. 

Suiko Tenno, IT. 121-156. 

Suinin Tenné, I. 165-187. 

Suizei Tennd, I. 138-141. 

Sijin Tenné, I. 150, 164. 

Sujun Tenn, IT. 112-120. 

Sukuna-bikona (gcd), I. §9-63, 244. 

Sukune (title), I. 142, 236. 

Sukuri (title), I. 343 If. 74. 

Sumera Mikoto, I. 109. 

Sumeru or Sumi, Mount, IT. 144, 251, 259, 
265. 

Sumptuary Laws, II. 343, 350. 

Sun and moon, sex of, I. 28. 

Sunai (junior), IT. 250, 

Sun-crow, I. 116. See Yatagarasu. 

Sun-goddess, I. 18, 20, 28, 32, 33, 41-49, 
73> 115, 151, 176, 3923 II. 95, 107, 307. 

Sun-mirror, I. 82, 168, 169. See Mirror. 

Superstitions, I. 325. See Comb, Spider, 

hild-birth, Spittle, Caterpillar, Fetish, 
Omens, Divination, Bed, Garlic, Incan- 
tations, Magic, Nails, Peach, Ordeal, 
Red animals, White animals. 

Surnames, origin of, I. 27, 204, 316. See 
Names, Titles. 

Susa no wo. See Sosa no wo. 

Sushén (Manchus), II. 58, 257, 260, 263, 
265, 335» 420. 

Sutras, If. 65, 96, 133, 135. 170, 175, 240, 
241, 263, 265, 335, 346, 352, 371, 372, 
376, 378, 379, 403, 408, 413, 416, 421, 
422. See also Issaikio. 

Swan, I. 174. 

Sword, I. 35, 53, 87, 92, 115, 123, 162, 
183, 360; II. 3, etc. 

Syoko (King of Pékché), I. 247, 251. 

Syong-myong (King of Pekché), IT. 42, 43, 


TACHIBANA, I. 186. 


441 


Tachibana no Toyohi。 See Yémei Tenno。 

Tadzukai (office), II, 87. 

Tagishi mimi, son of Jimmu, I. 138. 

Tai (fish), I. 93. 

Taikyoku, II. 191. 

Tajihi no Midzuha-wake, I. 310. 

Tajima Mori (mission to fetch the orange- 
tree), I. 186. 

Takakuraji, I. 115. 

Takama no hara (plain of High Heaven), I. 
16, 33, 83, 133. 
eis no hara hiro-nu no hime. 

itd. 
Taka mi musubi (god), I. 5, 64, 81, 86, go, 
110, 122, 392. 
Takayasu, castle of, II. 290, etc. 
Take (brave), I. 64, frequent in names. 
Takechi (Prince), II. 309, ef segg. 
Takechi no Sukune (statesman, I. 200, 
211, 215, 223, 238, 245, 248, 257, 294, 
317; IL. 8. 
Take ha dzuchi (god), I. 70. 
Take-hani-yasu-hiko (rebel), I. 156, e¢ 


5Z の の 、 

Take-mika-dzuchi (deity), I. 68, 115. 

Take-wo-hiro-kuni oshi-tate. See Sen- 
kwa. 

Taku-hata, I. 341. 

Talsol (Corean title), II. 98, 283. 

Tama (jewel, spirit), frequent in names. 

Tama-boko (jewel-spear of Heaven), I. 
II, 

Tama-yori-hime, I. 94, 104, 108. 

Tamna, II. 6,271, 284, 286, 290, 323, etc. 

Tan, land measure, II. 208 ; cloth measure, 
II. 209. 

Tanegashima (island), II. 336, 344, 352, 
350, 359, 418. 

Tanka (poetry), I. 91, etc. 

Tankun, legend of, II. 77. 

Tanners, I. 397. 

Tarashi-naka-tsu hiko. See Chiuai. 

Targets, I. 282. 

Tasuke (shoulder straps or braces), I. 44. 

"Fatami (mats), I. 325. 

Tatemono, I. 181. 

Tattooing, I. 200, 305. 

Taxation, I. 160, 365; II. 68, 208, 209, 
225, etc. 

Temmu Tenno。 II. 301-381. 

Temples (Buddhist), II. 67, ro1, 111, 341, 
346, etc. 

Temples of the Earth and Grain, Introd. 
xvi.3 I. 171, etc. 

Tenchi Tenna, II. 274-300. 

Tendoku (mode of reading Sutras), II. 


See 


175. 
Teng (celestial dog), II. 167. 
Tenno (Emperor), I. 109, 234. 
Tennoji。 temple of, II. 115, 296. 
Tenshodaijin。 See Sun-goddess. 
Tera (temple), II. 122, 123. 
Thang (China), II 136, 145, 150, 165, 
166, 242, 245, 260, 280, 298. 393, e'c. 


442 


Three Buddhist garments, II. 203. See 
Kesa. * 

Three-legged crow, II. 237. See Yata- 
garasu. 

Three-legged sparrow, IT. 359. - 

Three precious things, II. 104, 109, 123. 
129, 149, 337» 377・ 

Thunder-god, I. 29, 115; II. 147. 
Take-mika-dzuchi. . 

Tidal wave, II. 366. 

Tiger stories, II. 60, 190. 

Tiles, II. 164. 

Titles, I. 27, 175, 316; II. 201, 225 228, 
361, 364. 

Tohe or tobe, I. 114, 129. 

Tok, I. 354. 

Tok, II. 55. 

Tokaido, I. 155. 

Tokibe (magistrates), II. 396. 

Tékni, II. 100. 

Tokoyo or iokoyo no kuni (Eternal Land), 
I. 42, 60, 114, 176, 186, 368; II. 188, 


See 


425. 

Tombs, I. 159, 180, 213 ; II. 17, 145, 162, 
178, 193, 217, 242, 292. See Misasagi. 

Tomo, I. 254. 

Tomoye, I. 34. 

Toneri (chamberlain), I. 319, 359, 395, etc. 

Toneri (Ptince), Introd. xiii. 

Tortoise-shell (used in divination), I. 152. 

Toyo (rich, abundant) ; frequent in proper 
names. 

Toyo (province of Kiushiu), II. 15. 

Toyo-ata-tsu hime, I. 91. 

Toyoki no Mikoto. I. 161. 

Toyo-kumu-nu (deity), I. 4. 

Toyo-kuni nushi (deity), I. 4. 

Toyo-mike-kashikiya. See Suiko. 

Toyo-tama-hime, 1. 93-108. 

Treasury, I. 309, 373; II. 37. 

Tree-god, I. 22. 

Trees created, I. 58. 

Tribute to Japan from Corea, I. 231, 296, 
et passim. 

Tribute from Japan to China, I. 245. 

Tripitaka, II. 322. See Tssaikio. 

Triratna, II. 104. See Three precious 
things. 

T'sin (Chinese dynasty), IT. 38. 

Tsu (archaic genitive particle), frequent in 
proper names. 

Tsu. hi (in names of deities), I. 3, 4. 

Tsuchigumo (pit-dwellers), I. 129, 194, 
195, 198. 

Tsuchi-ningio, I. 181. 

Tsuki-yomi no Mikoto. See Moon-god. 

Tsukushi, I. 13, 109, 112, 192, etc. 

Tsumori no Muraji, II. 49. 

Tukhiara, in India, II. 246, 259, 266. 

Tumulus. See Tomb, Misasagi, Sepul- 
chral mound. 

Tyénchi (Corean Prince), I. 263. 


Usvuya. See Parturition house. 


INDEX. 


" Udaijin, II. 196, 294. 


Uji (noble House), I. 27, 316; II. 143 
190, etc. 

Ujisno waka-iratsuko, I. 171. 276. 

Ukemochi no Kami. See Food-goddess. 

Ukeshi, I. 117, 120. 

Ullambana, II. 230, 251, 263. 

Umashi-ashi-kabi, [. 4. 

Umbilical cord, superstition regarding, I. 


5. 

Uneme (palace waiting-women), I. 292, 
304, 326. 345; II. 31, 209. 

Unicorn, II. 239. 

Unseen trade, IT. 264. 

Upasaka, II. 372. 

Upashaya. II. 377. 

Urabe (diviners), II. 102. 

Urashima, legend of, I. 368. 

Uro, I. 235. 

Urosohorichiu, I. 234. 

Urushi. See Lacquer. 

Usu (mill), I. 189. 

Utagaki (poetical tournament), I. 400. 

Uzu (ornament), II. 128. See Hair 
ornaments. 

Uzume no Mikoto, I. 44, 50, 77. 


VENUS (planet). I. 69. 
Vimokcha, IT. 60. 
Vinaya, IT. 96. 
Void of Heaven. See Sora. 

Wa (name for Japan), I. 242, 245; II. 72, 
137, 303. etc. 

Wagtail, I. 17. 

Waka (young), frequent in proper names. 

Waka-hiru-me no Mikoto, I. 45, 237. 

Waka-yamato-neko-hiko-ohoshihi, I. 148. 

Waka-tarashi-hiko, I. 214. 

Wake (Prince), I. 190, 192 ; IT. 206. 

Wangin or Wani (Corean scholar), Introd. 
xi. ; I. 262, 309. 

Wani (sea-monster), I. 61, 156, 262. 

War-god. See Hachiman. 

Watarishima (Yezo), II. 252, 264. 

Watchword, IT. 313. 

Water deity, I. 22, 299. See Midzuha- 
nome. 

Water-level, II. 296. 

Water-snake, I. 299. See Sei pent-worship. 

Weavers, Corean, I. 255. 270. 

Weaver-god, I. 70. 

Weaving, I. 41, 45, 90, 183, 265, 291, 350, 
363, ctc. 

Weaving maiden (a star), I. 75. 

Wet-nurses, I. 104. 

Wheat, I. 33. 

White animals (favourable omens), I. 297; 
II. 124. 174. 236, 237, 239, 252, 286, 
322, 326, 352, 394, 410, 416. 

Wind-deities, I. 22, 230; II. 328, etc. 

Witchcraft. I. 60; II. 110, 187, 190. 
See Magic, Incantation. 

Wo-asatsuma wakugo no Sukune, I. 312. 


INDEX. 


Wobashira, I. 11, 24. 

Wohodo. See Keidai Tenno. 

Woke. See Kenzo Tenno。 

Wokera (drug), II. 372, 373. 

Wolves, IT. 36. 

MPW rulers, I. 194; position of, I. 
330, 

Woollen c carpets, II. 73. 

Wosada nunakura futodamashiki, II. 38. 

Wo-usu, I. 188. See Yamato-dake. 

Wrestling, I. 173. 

Writing, Introd. xi. xvii.; I. 262. 

Wu (in China), I. 265, 269, 271, 296, 347, 
358, 363. See Go, Kure. 


YAHATA, I. 271. 

Yakabe (Prince), II. 112. 

Yaku (island), II.°146, 147, 164. 

Yakushi (Buddhist deity), TL 348, 376, 


393- 
Yama (mountain), rrequent | in names. 
Yama (Indian God), I. 
Yamashiro (Prince), II. 156, 182. 
Yamato (province), 1. 1, 13, 109, etc. 
Yamato-dake (Prince), I. 189, 200, e¢ segq. 
Yamato-neko, I, 146; ITI. 210. 
Yamato no Oho-kuni-dama, I. 151. 
Yamato-tarashi-hiko-kuni-oshi-bito, I. 145. 
Yanasa, IT. 53. 
Yasaka gem, 
184. 


1. 34, 35) 38) 43, 49 76, 81, © 


ーー ーーーーーーーーー- TS A 


443 


Yashiro (shrine), I. 82. 

Yasumaro, Introd. xiii. xiv. 

Yata, Princess, I. 285. 

Yatagarasu, J. 44, 52, 135, 125, 1343 II. 


237・ 

Yarakagmi I. 43. See Mirror. 

Yatsu, I. §2. 

Yebisu. See Yemishi. 

Yemishi or Ainos, I. 109, 124, 159, 200, 
202, 203, 206, 212, 214, 296, 377; II 
38, 96, 168, 176, 209, 249, 252, 254, 
259. 260, 262, 289, 354, 355, 389. 

Yemishi (Prime Minister), If. 157, 171, 
178, 181, 193, 231. 

Yellow springs, I. 24; II. 45, 233. 

Yeta。 See Eta. 

Yin and Yang, I. 1; II. 223, 295. 

Yochhyang (Corean Prince), II. 70, 75, 


77・ 
Yogi, IT. 96. 
Yomei Tenné, If. ro6-r111. 
Yomi or Hades, I. 24, 26, 29, 31, 50, 


Yoshino, I. 119. 

Yoshino, Palace of, frequently in Book 
XXX. 

Yorodzu, prowess of, IT. 115. 

Yoshino (Prince), II. 197, 204. 

Yu-be, II. 21. 

Yufu (tree fibre), I. 81. 

Yuniha, I. 41, 83, 86. 

Yiiriaku Tenn, I. 333-372. 


LONDON: 
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(i) 
THE JAPAN SOCIETY, 
LONDON. 


(20, HANOVER SQUARE, W.) 


に 


Notr.—The Orthography adopted in the Society’s “Transactions and 
Proceedings” for the transliteration of Japanese words into Roman character 
is that of the “Japanese-English and Enylish-Japanese Dictionary” by 
J. CG. Hepburn, M.D., LL.D. (The vowels as in Italian, the consonants as 
in English.) 

Where two names of a Japanese person are given, the name in HOLDER 
TYPE is the Family Name. 


In April, 1895, the following CIRCULAR was issued to Members, by ordet 
of the Council :— 


“The Council of the Japan Society desire to inform you that Mr. W. G. 
ASTON, C.M.G., M.R.A.S., an Honorary Member of this Society, atid late 
Japanese Secretary of H.B.M. Legation at Tékio, has completed the first 
Translation into English, with Commentaries, of the celebrated Japanese 
work known as the ‘ Vrhonet, or ‘Chronicles of Japan.’ This treatise was 
written in 720 A.D. and contains a most valuable record of the ancient 
Mythology and early History of the Japanese from the ‘ Divine Apt’ to 
700 A.D. ; it also throws a flood of light on the ancient institutions, customs, 
and ideas of the country. Mr. Aston has honoured the Japan Society by 
offering to it the manuscript of his Translation with Commentaries, on the 
sole condition that the Society will publish it. The Council, after careful 
consideration, have unanimously resolved to accept the offer, being strongly 
of opinion that, in view of the importance of the Translation and of the well- 
known qualifications of the scholar who has undertaken it,—in view, also, of 
the elaborate Commentaries with which the Translation will be furnished at 
his hands, the best interests of the Society render it eminently desirable. 
that it should identify itself with the undertaking, and be the means of 
rendeting these valuable Chronicles accessible to scholars and those in・ 
terested in Japan in every part of the world.” 


In order to enable the Society to accept Mr. Aston’s generous offer, without 
encroaching on the amount of the Society’s funds available for the purposes 
of the publication of its “Transactions and Proceedings,” Members were 
invited to form a Guarantee Fund, the amount of each individual guarantee 
hot to exceed five pounds, or be less than one pound. 

The Guaranteé Fund was quickly formed, and amounted, on Ist March, 
1896, to £324 8s. One hundred and twenty Members, whose names appear 
in the List on the next page, signed as Guarantors. It has not been found 
necessary to make any call upon the Guarantors. 

The work extends to two volumes, of 432 and 450 pages respectively, and 
is uniform in size and type with the Society’s ‘ Transactions and Proceed- 
ings,” with the issue of which its publication has not in any way interfered. 
The first volume was issued to Members in March, 1896, and the second 
volume later on in the year. By order of the Council a copy of each volume 
was presented to every Member of the Society at the time of publication. 
Surplus copies of the whole work are for sale to non-Members, through the 
Society's Publishers, at one guinea each, and, through the Hon. Secretaries, 
to Members elected after its publication, at fifteen shillings. 

VOI I. APPENDIX, G yg 


) 


LIST OF GUARANTORS. 


Peter Adam. 
Sir Rutherford Alcock, K.C B. 


Professor W. Anderson, F.R.C.S. 


His Excellency Viscount Aoki. 
T. Aoki. 

R. J. Ashton. 

W. G. Aston, C.M G. 

Wilfrid Ball, R.P E. 

Bradley Batsford. 

Henry C, Beeton, F.R.G.S. 
Walter L. Behrens. 

Paul Bevan, M.A., F C.A. 

J. Stanwell Birkett. 

Henrik Borgstrom. 

James L. Bowes. 

Colonel E. S. Bridges. 
Edward W. Britten. 

A. R. Brown. 

Professor W. K. Burton. 
George Cawley, M.I.M.E. 
Professor 3. H. Chamberlain. 


Professor A H. Church, F.R,S. 


Sir Arthur Clay, Bart. 
Arthur E. Clementson. 
Alfred Cock, Q.C. 

F. W. B. Cockroft. 
Edward M. Courtney. 
Major-General R. Cunliffe. 
Thomas Cushing. 

W. D. Cutter. 

Henry Derham, J.P. 

Lord De Saumarez. 
Arthur Didsy. 

F. Victor Dickins, M.B., B.Sc. 
Mrs. E. Dobson. 

Alfred East, R.1. 

Francis Elgar, LL.D., F.R.S. 
Montague Fordham. ; 
J. W. Garnham. 

E. J. W. Gibb. 

Edward Gilbertson. 
Daigoro Goh. 

F. W. Gookin. 

W. Gowland, F.C S. 

W. J. H. Graham. 

John H. Gretton. 

W. G. Gullana 

J. Carey Hall. 

J. W. Hall. 

W. 5S. Hall. 

Ernest Hart, D C.L. 

J. C. Hawkshaw. 

Gonsuke Hayashi. 
Christopher Head, B.A. 


Colonel Sir Edward 5S. Hill, K.C.B., 


M.P. 
George H. Hodyes. 
Charles Holme, F.L.S. 
F. J. Horniman, M.P. 





Lieut.-Colonel W. A. Hutchinson, R.A. 


Hikokichi Ijuin. 

Thomas Jackson. 

Captain J. M. James. 

F. Jancke. 

His Excellency Takaaki Kato. 
J. G. Kennedy, C.B. 
Genjiro Kowaki. 

R. J. Lake, B.A. 

A. Lasenby Liberty, J.P. 
R. A. McLean, F.R.G.S. 
Miss Ellen MacRae 

David MacR'tchie, M.A.I. 
W. Manning, F.R.M.S. 
Mrs. E. L. Meinhertzhagen. 
I. J. Morris 

Professor E. S. Morse. 
Charles J. Morse. 
Yoshigusu Nakai. 

T. Okamura, LL.D. 

J. A. Parrot. 

Mrs. Oswald E. Part. 
John O. Pelton. 

John P. Reid. 

L. Reincke. 

Professor J. J. Rein. 
Henry J. Reiss. 

Thomas Ritchie. 

Mrs. E. C. Rutter. 


His Excellency Sir Ernest M. Satow, 


K.C.M.G. 
F. A. Satow. 
Frederick Saunders. 
Professor G. Schlegel. 
Archdeacon A. C. Shaw. 
kK. Shimidzu. 
Douglas B. W. Sladen, B.A. 
J. de Berniere Smith. 
W. Harding Smith, R.B.A. 
William A. South. 
John Sparks. 
R. Phené Spiers, F.S.A. 
L. Alma’ Tadema, R.A. 
His Excellency K. Takahira. 
J. Takakusu 

Captain Y. Takayama, I J.N. 
Tozo Takayanagi. 
kK. Tanabé. 
R. Tayui. 
Herbert Thompson. 
T. B. Clarke-Thornhill. 
M. Tomkinson, J P. 
H. Seymour Trower. 
Sir George R. Tyler, Bart. 
Y. Uchida. 
Ernest van den Broeck. 
Baron A. von Siebold. 
W. C. Ward. 


Alfred S P. White-Cooper, M.A. 
A, E. Wileman. 
Captain K. Yendo, I.J.N. 


Marcus B. Huish, LL.B. 
W.E. Hume-Williams, B.A., LL B. 


" * 
fx: